‫ﺍﻟﻤﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﻧﺤﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ‬

‫ﻋﻠﻮﻡ ﺍﻟﺤﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ‬

‫ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻣﻔﻬﻮﻡ "ﺍﳌﺼﻄﻠﺢ" ﺃﻭ "ﺍﻻﺻﻄﻼﺡ" ﰲ ﺍﻟﻌﻠﻮﻡ ﺩﻭﺭ ﳏﻮﺭﻱ ﺑﺎﺭﺯ ﰲ ﺗﻨﻤﻴﺔ ﻣﻔﺮﺩﺍﺕ ﺍﳌﻌﺎﺟﻢ ﺍﻟﺘﺨﺼﺼﻴﺔ‪ .‬ﻭﺗﻜﺘﺴﺐ‬
‫ﺍﻟﻠﻐﺎﺕ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﺘﻮﻟﻴﺪ ﺍﻹﺑﺪﺍﻋﻲ ﺍﳌﺘﺸﻌﺐ ﺍﻟﺘﺨﺼﺼﺎﺕ ﺛﺮﻭﺓ ﻫﺎﺋﻠﺔ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻦ ﺃﺳﻌﻔﻪ ﺍﳊﻆ ﻓﻨﺸﺄ ﻭﺗﺮﻋﺮﻉ ﰲ ﺣﻀﻦ ﻫﺬﻩ ﺍﻟﻠﻐﺔ ﺍﻷﻡ ﺍﳌﻮﺳ‪‬ﻌﺔ ﻵﻓﺎﻕ ﺭﺅﻳﺘﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻣ‪‬ﻌ‪‬ﺞ‪ ‬ﻟﺴﺎﻧﻪ‬
‫ﺿ‪‬ﺮ‪‬ﻋ‪‬ﻬﺎ ﰲ ﺣﺪﺍﺛﺔ ﻃﻔﻮﻟﺘﻪ‪ ،‬ﰒ ﺻﺎﺣﺒﺘﻪ ﺑﻌﺪ ﰲ ﻣﺸﻮﺍﺭﻩ ﺍﻟﺘﻌﻠﻴﻤﻲ ﺍﻟﻄﻮﻳﻞ ﻭﺇﱃ ﲣﺮﺟﻪ ﻣﻦ ﺍﳉﺎﻣﻌﺔ‪ ،‬ﻻﻧﺖ ﻟﻪ ﻃﺮﻕ ﺍﻟﺘﻌﺒﲑ‬
‫ﻭﻓﹸﺘﻖ ﻟﻪ ﺍﻟﻜﻼﻡ ﻭﺳ‪‬ﺨ‪‬ﺮﺕ ﻟﻪ ﻣﻠﻜﺎﺕ ﺍﻟﻮﺻﻒ ﻭﺻﺎﺭ ﻣﻦ ﺍﳌﻄﺒﻮﻋﲔ ﺃﺻﺤﺎﺏ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻻﺧﺘﺮﺍﻉ ﺍﻟﺸﺪﻳﺪﻱ ﺍﻟﺸﻜﻴﻤﺔ‬
‫ﰲ ﻟﻐﺘﻪ‪ ،‬ﻭﻓﺎﻕ ﻧﻈﺮﺍﺀﻩ ﻭﺑﺮﻋﻬﻢ ﰲ ﺣﺴﻦ ﺍﻟﻮﺻﻒ ﻭﺩﻗﺔ ﺍﳌﻌﲎ ﻭﺻﻮﺍﺏ ﺍﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﻘﺼﺪ ﻟﻠﺤﺎﺟﺔ‪ ،‬ﻭﺻﺎﺭ ﻣﻦ ﺃﻗﺪﺭ ﺍﻟﻨﺎﺱ‬
‫ﻋﻠﻰ ﲢﺴﺲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺟﺲ ﻧﺒﺾ ﺍﻟﻌﺎﱂ ﺣﻮﻟﻪ ﻭﺍﻟﻐﻮﺹ ﰲ ﺃﺳﺮﺍﺭﻩ ﻭﺧﺒﺎﻳﺎﻩ ﻭﺻﻔﺎﹰ ﻭﲢﻠﻴﻼﹰ ﻭﺇﻧﺸﺎﺀً‪ ،‬ﻳ‪‬ﻠِﺞ ﰲ ﺫﻟﻚ ﺃﻭ‬
‫ﻳ‪‬ﻤ‪‬ﺤﻚ‪ ،‬ﻭﻳ‪‬ﺠ‪‬ﻮﺯ ﺃﻭ ﻳ‪‬ﻀ‪‬ﻴﻖ ﲝﺴﺐ ﻣﺎ ﻳﻈﻬﺮ ﻟﻪ‪ .‬ﻻ ﺗ‪‬ﻀِﻴﻖ ﺑﻪ ﺍﻷُﻣﻮﺭ‪ ‬ﻭﻻ ﺗ‪‬ﻤ‪‬ﺤِﻜﹸﻪ ﺍﳋﹸﺼﻮﻡ‪ ،‬ﻭﻫﻮ ﰲ ﻛﻞ ﺫﻟﻚ ﻣﻦ ﺃﺣﻀﺮ‬
‫ﺍﻟﻨﺎﺱ ﺟﻮﺍﺑﺎ ﺇﻥ ﺳﺌﻞ‪ ،‬ﻭﺃﺣﺠﻬﻢ ﺇﻥ ﻋﻮﺭﺽ‪ ،‬ﻭﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺼﻒ ﺍﳋﻠﻴﻘﺔ ﻭﺍﻟﻮﺟﻮﺩ ﲟﺎ ﻳﻄﻬﺮ ﳌﺨﺎﻃﺒﻴﻪ ﺍﻟﻌﺠﻢ ﺍﻷﻟﺴﻦ‬
‫ﰲ ﺍﻟﻠﻐﺎﺕ ﺷﺒﻪ ﺍﳌﻴﺘﺔ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻛﺄﻧﻪ ﺗﺸﻔﲑ ﻛﻼﻡ ﻭﻃﻼﺳﻢ ﺳﺤﺮ ﻭﺣ‪‬ﺠﺐ ﻏﻴﺐ ﻭﻣﻨﻐﻠﻘﺎﺕ ﳑﺘﻨﻌﺎﺕ ﻋﻠﻰ ﺍﻟﻔﻬﻢ‬
‫ﻭﺍﻹﺩﺭﺍﻙ‪،‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺃﻣﻮﺭ ﺍﷲ ﺟﺎﺭﻳﺔ ﻋﻠﻰ ﺃﺫﻻﳍﺎ‪ ،‬ﻭﻻ ﺗﺒﺪﻳﻞ ﻟﺴﻨﻦ ﺍﷲ‪ ،‬ﻓﻤﱴ ﳊﻘﺖ ﺍﻷﻣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻌﺠﻤﺔ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ ﺑﻠﻐﺔ ﻣﻦ‬
‫ﺍﻟﻠﻐﺎﺕ ﻛﺎﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎﹰ ﻣﻦ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻮﺟﻮﺩ ﺑﺄﻥ ﺍﳌﻮﺕ ﻗﺎﺏ ﻗﻮﺳﲔ ﺃﻭ ﻫﻮ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﻭﻻ ﺳﺒﻴﻞ ﻟﺘﻼﰲ ﺍﻟﻮﻗﻮﻉ ﰲ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﳌﺄﺯﻕ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﺳﻮﻯ ﺑﺄﻥ ﻳﺄﺧﺬ ﺫﻭﻭ ﺍﻟﻔﻬﻢ ﻭﺍﳊﺠﻰ ﻣﻦ ﺍﻟﻨﺎﻃﻘﲔ ﺑﺎﻟﻠﻐﺎﺕ ﺍﻷﺧﺮﻯ ﻋﻠﻰ ﻋﺎﺗﻘﻬﻢ ﺗﺮﲨﺔ‬
‫ﻭﻧﻘﻞ ﻛﻞ ﺫﻟﻚ ﺍﻟﺜﺮﺍﺀ ﺍﳌﻔﻬﻮﻣﻲ ﻭﺍﻟﺪﻻﱄ ﻭﺍﻟﺘﺼﻮﺭﻱ ﻟﻠﻐﺔ ﺍﻟﺮﺍﺋﺪﺓ‪ :‬ﻟﻐﺔ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺻﺐ ﻗﻮﺍﻟﺒﻪ ﰲ ﻟﻐﺎ‪‬ﻢ ﺃﻭﻻﹰ ﺑﺄﻭﻝ‪ ،‬ﺑﻌﺪ‬
‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻗﺪ ﺍﺣﺘﺎﻃﻮﺍ ﻷﻧﻔﺴﻬﻢ ﻣﻦ ﺍﳊﻤﻮﻻﺕ ﺍﻟﻌﻘﺪﻳﺔ ﺍﻟﱵ ﻻ ﲣﻠﻮ ﻣﻨﻬﺎ ﺃﻳﺔ ﻟﻐﺔ‪ ،‬ﻭﻻ ﺃﻱ ﻋﻠﻢ ﻣﺼﺎﻍ ‪‬ﺎ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺑﺈﻓﺮﺍﻏﻬﺎ ﻣﻨﻬﺎ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﻇﺎﻫﺮﺓ ﺃﻭ ﻣﺘﺨﻔﻴﺔ ﺃﻭ ﻣﻀﻤﺮﺓ ﺃﻭ ﺭﺍﻣﺰﺓ‪،‬‬
‫ﻭﻟﻦ ﻳﺘﺄﺗﻰ ﻟﻠﻤﺘﺮﲨﲔ ﺍﻟﻌﺎﺩﻳﲔ ﺍﻟﻘﻴﺎﻡ ﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻬﻤﺔ ﺍﻟﻨ‪‬ﺨﻠﻴﺔ ﻋﻠﻰ ﺃﰎ ﻭﺃﻛﻤﻞ ﻭﺟﻪ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻧﻮﺍ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪2‬‬

‫ﺃﻭﻻﹰ‪ :‬ﻣﻦ ﺍﳌﻠﻤﲔ ﺑﺎﳌﺮﺟﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﲟﻨﻈﻮﺭﻫﺎ ﺍﻟﻌﻘﺪﻱ ﺇﳌﺎﻡ ﺇﺣﺎﻃﺔ ﻭﴰﻮﻝ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﳚﺐ ﺃﻥ ﻳﻠﻘﻦ ﳍﻢ ﰲ ﺍﻟﺼﻐﺮ‪،‬‬
‫ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﺣﺼﻞ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﻌﺒﺎﺳﻲ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻛﺎﻓﺔ ﺍﳌﺘﺮﲨﲔ ﻛﺎﻧﻮﺍ ﺇﻣﺎ ﻏﲑ ﻣﺴﻠﻤﲔ‪ ،‬ﺃﻭ ﺟﺎﻫﻠﲔ ﻛﻞ ﺍﳉﻬﻞ‬
‫ﲟﺘﻄﻠﺒﺎﺕ ﺍﳌﺮﺟﻌﻴﺔ ﻓﺨﺒﻄﻮﺍ ﺧﺒﻂ ﻋﺸﻮﺍﺀ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪ ،‬ﻭﺃﻭﺭﺛﻮﺍ ﺍﻷﺟﻴﺎﻝ ﺍﻟﱵ ﻧﻘﻠﺖ ﻋﻨﻬﻢ ﻫﺬﻩ ﺍﻟﺘﺮﺍﺛﻴﺔ ﺃﻏﺒﺎﺵ‪ ،‬ﻭﺃﻏﻄﺎﺵ‬
‫ﻣﻦ ﺍﻟﻔﻬﻢ ﺍﻟﻜﻠﻴﻞ ﻭﺍﻟﻌﻠﻴﻞ ﻭﺍﻟﺮﺅﻳﺔ ﺍﳌﻨﻈﻮﺭﻳﺔ ﺍﳌﺒﺘﻮﺭﺓ ﻭﺍﻟﻘﺎﺻﺮﺓ ﻃﺒﻌﺖ ﺗﻔﻜﲑﻫﻢ ﻭﺗﺼﻮﺭﺍ‪‬ﻢ ﻟﻠﻌﺎﱂ ﻭﺍﻟﻮﺟﻮﺩ ﻭﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻭﺛﺎﻧﻴﺎﹰ‪ :‬ﻣﻦ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﻳﺘﺮﺟﻢ ﻣﻨﻬﺎ‪.‬‬
‫ﻛﻞ ﻫﺬﺍ‪ ،‬ﺇﻥ ﻫﻢ ﺭﺍﻣﻮﺍ ﺍﻟﺒﻘﺎﺀ ﻋﻠﻰ ﺧﻂ ﺍﻟﺘﻮﺍﺻﻞ ﺍﳊﻀﺎﺭﻱ‪ :‬ﺳﻮﺍﺀ ﻣﻨﻈﻮﺭﺍﹰ ﺇﻟﻴﻬﻢ ﻛﻤﺨﺎﻃﺒﲔ ﻭﺷﺮﻛﺎﺀ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻭ‬
‫ﻛﺄﻧﺪﺍﺩ ﺃﺻﺤﺎﺏ ﻫﻮﻳﺔ ﻣﺘﻤﻴﺰﺓ‪ ،‬ﻳﺘﺪﺍﻓﻌﻮﻥ ﺣﻀﺎﺭﻳﺎﹰ ﻣﻦ ﺃﺟﻞ ﺗﺴﺨﲑ ﺍﳌﻌﻤﻮﺭﺓ ﻭﺇﺻﻼﺣﻬﺎ‪ ،‬ﻭﺇﻻ ﺻﺎﺭﻭﺍ‪ ،‬ﻣﻘﺎﺭﻧﺔ ‪‬ﺆﻻﺀ‬
‫ﺍﶈﻈﻮﻇﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﺗﺮﻣﻴﻬﻢ ﺍﻟﻌﻴﻮﻥﹸ ﻣﻦ ﻛﻞﱢ ﺃﹸﻓﹾﻖ‪ ،‬ﰲ ﻋﺪﺍﺩ ﺍﻟﺼﻢ ﺍﻟﺒﻜﻢ‪ ،‬ﺍﻟﺬﻳﻦ ﻻ ﻳﻜﺎﺩﻭﻥ ﻳﻔﻘﻬﻮﻥ ﺣﺪﻳﺜﺎﹰ‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﺃﱏ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻟﻴﻮﻡ ﺃﻥ ﲢﻤﻞ ﻫﺬﺍ ﺍﻟﻌﺐﺀ ﺍﻟﺜﻘﻴﻞ ﻋﻠﻰ ﻛﺎﻫﻠﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﺸﻜﻮ ﻣﻦ ﻋﻲ ﻗﺎﺗﻞ ﰲ ﻭﺻﻒ ﺃﺷﻴﺎﺀ‬
‫ﺍﻟﻮﺟﻮﺩ ﻭﻣﻜﻮﻧﺎﺗﻪ‪ ،‬ﻭﺗﺌﻦ ﻣﻦ ﲪﻞ ﺑﻌﺾ ﻣﻔﺮﺩﺍﺗﻪ ﻭﳐﺘﺮﻋﺎﺗﻪ‪ ،‬ﻭﻛﺄ‪‬ﺎ ﻛﻠﻔﺖ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﳍﺎ ﺑﻪ‪ ،‬ﺣﱴ ﰲ ﺃﺧﺺ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﺭﺗﺒﺎﻃﺎﹰ ﲝﻴﺎﺓ ﺍﻟﻨﺎﺱ ﻭﻣﻌﺎﻳﺸﻬﻢ‪ ،‬ﺷﻌﺎﺭ ﻭﺩﺛﺎﺭ ﺃﺻﺤﺎ‪‬ﺎ ﺍﳍﻠﻜﻰ‪ :‬ﻛﻢ ﺣﺎﺟﺔ ﻗﻀﻴﻨﺎﻫﺎ ﺑﺘﺮﻛﻬﺎ!‪.‬‬
‫ﻟﻐﺔ‪ ،‬ﻣﺮ ﻋﻠﻴﻬﺎ ﻋﺼﺮ ﺍﻟﺒﺨﺎﺭ‪ ،‬ﻓﻠﻢ ﺗﺴﻤﻊ ﻟﻪ ﺣﺴﺎﹰ ﻭﻻ ﺭﻛﺰﺍﹰ‪ ،‬ﻭﻋﺒﺜﺎﹰ ﻗﺪ ﺗﺒﺤﺚ ﻋﻦ ﺃﻛﺜﺮ ﻣﻔﺮﺩﺍﺗﻪ ﺍﻟﺘﻘﻨﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﰒ ﻋﺼﺮ‬
‫ﺍﻟﻜﻬﺮﺑﺎﺀ‪ ،‬ﻓﻼ ﺻﺮﻋﻬﺎ ﻭﻻ ﺍﺳﺘﻨﺎﺭﺕ ﺑﻘﺎﻣﻮﺳﻪ‪ ،‬ﰒ ﻋﺼﺮ ﺍﻟﺬﺭﺓ ﻓﻤﺎ ﺃﺻﺎ‪‬ﺎ ﻣﻨﻪ ﻭﺍﺑﻞ ﻭﻻ ﻃﻞ‪ ،‬ﰒ ﺃﻃﻞ ﻋﻠﻴﻬﺎ ﻋﺼﺮ‬
‫ﺍﳊﺎﺳﻮﺏ ﻭﻫﻲ ﻛﺎﺷﺤﺔ ﺑﻮﺟﻬﻬﺎ ﻋﻨﻪ‪.‬‬
‫ﻭﺣﻴﺜﻤﺎ ﻭﻟﻴﺖ ﻭﺟﻬﻚ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻲ ﺍﻟﻌﻠﻮﻡ ﺃﻭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﻳﻌﺞ ‪‬ﺎ ﺍﻟﻌﺼﺮ ﻭﻳﻔﻮﺭ ﺇﻻ ﻭﻭﺟﺪﺕ ﺃﺳﻮﺍﻗﻬﺎ ﻣﻨﻬﺎ ﺑﺎﺋﺮﺓ‬
‫ﺍﳌﺘﺎﻉ ﻭﺭﺻﻴﺪﻫﺎ ﻣﻨﻬﺎ ﺯﻫﻴﺪ ﻫ‪‬ﻤ‪‬ﻞ‪ ،‬ﻭﻫﻲ ﰲ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺻﻤﺎﺀ ﺑﻜﻤﺎﺀ ﻋﺠﻤﺎﺀ ﻻ ﺗﻨﻄﻖ ﻛﻲ ﻳﻔﻬﻢ ﻋﻨﻬﺎ ﻭﻻ ﺗﺸﲑ‬
‫ﻓﻴﺪﺭﻙ ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﳕﺎ ﻗﺪ ﺗﻮﻣﺊ ﺇﳝﺎﺀﺍﺕ ﻭﻗﺪ ﺗﻐﻤﻐﻢ ﻏﻤﻐﻤﺎﺕ‪ ،‬ﺗﺘﻌﺘﻊ ﻭﺗﺘ‪‬ﺮﺩ‪‬ﺩ ﰲ ﻋﻲ ﻣﻠﻔﺖ ﻭﺣﺼﺮ ﻇﺎﻫﺮ ﺣﱴ ﰲ‬
‫ﻗﺮﺍﺀﺓ ﺗﺸﻴﺆﺍﺕ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺃﻥ ﺗﺴﺨﺮﻫﺎ ﳋﺪﻣﺔ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﺒﻠﺪ ﻟﺴﺎ‪‬ﺎ ﻋﻦ ﻭﺻﻔﻬﺎ ﻟﻘﺮﻭﻥ ﻭﻗﺮﻭﻥ‪.‬‬
‫‪3‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﺍﺟﻬﺎﺕ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ ﺍﻟﻌﻠﻮﻡ‬

‫ﻭ ﻟـ "ﺍﳌﺼﻄﻠﺢ" ﰲ ﺍﻟﻌﻠﻮﻡ ﻭﺍﺟﻬﺘﲔ ﻳﺘﺠﻠﻰ ﻭﻳﺘﻤﻈﻬﺮ ﻣﻦ ﺧﻼﳍﻤﺎ‪:‬‬
‫ﺍﻟﻮﺍﺟﻬﺔ ﺍﻹﻧﺸﺎﺋﻴﺔ‪ :‬ﻑ "ﺍﳌﺼﻄﻠﺢ" ﻳﻌﺘﱪ ﺍﻵﻟﻴﺔ ﺍﻟﺘﻮﻟﻴﺪﻳﺔ ﺍﻷﳒﻊ ﺍﻟﱵ ﲤﻜﻦ ﺍﳋﱪﺍﺀ ﻭﺍﳌﺨﺘﺼﲔ‪ ،‬ﻣﻦ ﲢﺪﻳﺪ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻌﻠﻤﻴﺔ‬ ‫ﺃ‪.‬‬
‫ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺗﻮﺳﻴﻊ ﻗﺎﻣﻮﺱ ﻣﻔﺮﺩﺍﺕ ﺍﳊﻘﻞ‪ ،‬ﺑﻠﻐﺔ ﺳﻠﺴﺔ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﳊﺸﻮ‪ ،‬ﻭﺍﻻﺷﺘﺮﺍﻙ‪ ،‬ﻭﺍﻟﺘﺮﺍﺩﻑ‪ ،‬ﻭﺍﻟﺘﻜﺮﺍﺭ‪.‬‬
‫ﺍﻟﻮﺍﺟﻬﺔ ﺍﻟﺪﻻﻟﻴﺔ‪ :‬ﺣﻴﺚ ﻳﺘﻮﺧﻰ ﰲ "ﺍﳌﺼﻄﻠﺢ" ﺃﻥ ﻳﻜﻮﻥ ﺩﻗﻴﻘﺎ ﰲ ﺣﺪﻩ ﻭﺟﺎﻣﻌﺎﹰ ﻣﺎﻧﻌﺎﹰ ﰲ ﺩﻻﻟﺘﻪ ﻭﻗﺎﺻﺮﺍﹰ ﻋﻠﻰ ﻣﺪﻟﻮﻟﻪ ﺍﳋﺎﺹ ﺑﻪ‬ ‫ﺏ‪.‬‬
‫ﺩﻭﻥ ﺍﻟﺘﺒﺎﺱ ﺑﻐﲑﻩ‪.‬‬
‫ﰒ ﻟﻠﻤﺼﻄﻠﺤﺎﺕ ﻋﻤﺮ ﺍﻓﺘﺮﺍﺿﻲ ﻻ ﺗﺘﻌﺪﺍﻩ ﲝﺎﻝ‪ ،‬ﺣﺎﻝ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ‪ .‬ﻭﻗﺪ ﳛﺼﻞ ﻟﺒﻌﺾ "ﺍﳌﺼﻄﻠﺤﺎﺕ"‪،‬‬
‫ﺣﱴ ﺑﻌﺪ ﺇﺳﺒﺎﻍ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻻﻟﻴﺔ ﻭﺍﻟﺘﺪﺍﻭﻟﻴﺔ ﻭﺍﳌﻌﻴﺎﺭﻳﺔ ﻋﻠﻴﻬﺎ‪ ،‬ﺍﻧﺰﻳﺎﺡ ﺩﻻﱄ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻗﺪ ﻳﺘﻄﻠﺐ ﺇﻋﺎﺩﺓ‬
‫ﺻﻴﺎﻏﺘﻬﺎ ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﳌﺮﺓ‪ ،‬ﻣﻦ ﺃﺟﻞ ﻣﻮﺍﻛﺒﺔ ﺍﳌﻌﺮﻓﺔ ﺍﳌﺘﻜﺸﻔﺔ ﺍﻟﻼ‪‬ﺎﺋﻴﺔ ﺍﻟﱵ ﻳﺘﻔﺘﻖ ‪‬ﺎ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻛﻞ ﻳﻮﻡ ﰲ‬
‫ﺷﺄﻥ‪ ،‬ﻭﺻﺒﻬﺎ ﰲ ﻗﻮﺍﻟﺐ ﺟﺪﻳﺪﺓ ﺃﻗﺮﺏ ﻣﺎ ﺗﻜﻮﻥ ﺇﱃ ﻣﻼﻣﺴﺔ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﻌﻠﻨﺔ‪.‬‬
‫ﻭﻇﺎﻫﺮ ﻣﻦ ﻫﺬﺍ ﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻌﻀﻮﻱ ﺑﲔ ﺻﲑﻭﺭﺓ ﺗﻜﺸﻒ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻮﺟﻮﺩ ﻭﺿﺮﻭﺭﺓ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ ﻣﻦ ﺃﺟﻞ‬
‫ﻣﺴﺎﻳﺮﺓ ﻧﺒﻀﻪ‪ ،‬ﺃﻥ ﻣﱴ ﺗﻮﻗﻒ ﻋﻠﻢ ﻣﺎ ﻋﻦ ﺍﺧﺘﺮﺍﻉ ﻭﺍﺑﺘﺪﺍﻉ ﻣﺼﻄﻠﺤﺎﺗﻪ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳋﺎﺻﺔ ﺑﻪ‪ ،‬ﻭﻫﻲ ﺃﻫﻢ ﲦﺎﺭﻩ ﻭﻧﺘﺎﺟﻪ‪،‬‬
‫ﺃﺻﺎﺑﻪ ﺍﻟﺘﺮﻫﻞ ﻭﺍﳍﺮﻡ ﻭﺣﻞ ﺑﻪ ﺍﻟﻌﻘﻢ ﺍﻟﺘﻌﺒﲑﻱ ﻭﲤﻜﻨﺖ ﻣﻨﻪ ﺍﻷﻣﻴﺔ‪ ،‬ﻟﻴﻨﺘﻬﻲ ﺇﱃ ﺍﳌﺘﺤﻒ ﻏﲑ ﻣﺄﺳﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﺣﺎﻝ ﺍﻟﻜﺜﲑ‬
‫ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﳍﺎ ﺭﻭﺍﺝ ﻭﺃﺳﻮﺍﻕ ﻧﺎﻓﻘﺔ ﰲ ﻓﺘﺮﺍﺕ ﺗﺎﺭﳜﻴﺔ ﻣﻌﻴﻨﺔ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﻭﺑﺴﺒﺐ ﺍﻻﳓﻄﺎﻁ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ‬
‫ﺣﻞ ﺿﻴﻔﺎﹰ ﺛﻘﻴﻞ ﺍﻟﻈﻞ ﻭﻏﲑ ﻣﺮﻏﻮﺏ ﻓﻴﻪ ﻋﻠﻰ ﺃﻫﻠﻬﺎ‪ ،‬ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﺍﻹﳘﺎﻝ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﻼﺣﻘﺔ ﺍﻟﺸﻲﺀ ﺍﻟﻜﺜﲑ‪ ،‬ﺇﱃ ﺃﻥ ﻋﻔﺖ‬
‫ﺑﻌﺪ ﺃﻥ ﳊﻘﺖ ‪‬ﺎ ﻟﻌﻨﺔ ﺍﳌﻘﻮﻟﺔ ﺍﳌﺄﺛﻮﺭﺓ‪" :‬ﻋﻠﻮﻡ ﻧﻀﺠﺖ ﻭﺍﺣﺘﺮﻗﺖ" !‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻮﻋﺎﺀ ﺍﳊﺎﺿﻦ ﻟﻠﻤﺼﻄﻠﺤﺎﺕ ﺍﳌﻌﺮﺑﺔ‪ ،‬ﺗﺘﻤﻴﺰ ﻓﻴﻤﺎ ﺗﺘﻤﻴﺰ ﺑﻪ ﻣﻦ ﺧﺼﺎﺋﺺ ﺑﻜﻮ‪‬ﺎ‪:‬‬
‫ﺃﻭﻝ ﻟﻐﺔ ﺿﺒﻄﺖ ﻣﻔﺮﺩﺍ‪‬ﺎ ﺭﻳﺎﺿﻴﺎﺗﻴﺎﹰ ﺑﺎﻟﺘﻮﻟﻴﺪ ﺍﻟﺘﺒﺎﺩﱄ )‪ (Combinatory Analysis‬ﻣﻦ ﻃﺮﻑ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻔﺬ ﺍﻟﺸﻬﲑ ﺃﰊ ﻋﺒﺪ‬ ‫ﺕ‪.‬‬
‫ﺍﻟﺮﲪﻦ‪ :‬ﺍﳋﻠﻴﻞ ﺑﻦ ﺃﲪﺪ ﺍﻟﻔﺮﺍﻫﻴﺪﻱ )‪ 170 - 100‬ﻫـ(‪ ،‬ﺣﲔ ﺻﺎﻍ ﳍﺎ ﻗﺎﻣﻮﺳﻪ ﺍﳌﻌﻠﻤﺔ "ﺍﻟﻌﲔ"‪ ،‬ﺳﺎﺑﻘﺎﹰ ﺑﻘﺮﻭﻥ ﺍﻟﺘﻮﻟﻴﺪﻳﲔ‬
‫ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﳑﻦ ﺃﺳﻌﻔﺘﻬﻢ ﺍﻟﻘﺪﺭﺍﺕ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺍﳍﺎﺋﻠﺔ ﻟﻠﺤﺎﺳﻮﺏ ﻣﻦ ﺷﺎﻛﻠﺔ ﻧﻌﺎﻡ ﺗﺸﻮﻣﺴﻜﻲ ﻭﺃﺿﺮﺍﺑﻪ‪.‬‬
‫ﻣﺮﻧﺔ ﲟﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ‪ ،‬ﻭﻣﻄﻮﺍﻋﺔ ﺇﱃ ﺩﺭﺟﺔ ﺟﻌﻞ ﺍﳌﻤﺘﻨﻊ ﰲ ﻟﻐﺎﺕ ﺃﺧﺮﻯ ﻣﻴﺴﻮﺭﺍﹰ ﻓﻴﻬﺎ‪،‬‬ ‫ﺙ‪.‬‬
‫ﳍﺎ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﺍﻻﺷﺘﻘﺎﻗﻴﺔ ﻭﺍﻟﺼﺮﻓﻴﺔ ﻣﺎ ﳚﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻟﺘﻮﻟﻴﺪ ﻭﺍﻻﺷﺘﻘﺎﻕ ﻭﺍﻟﻨﺤﺖ ﻟﻠﺘﻌﺒﲑ ﻋﻦ ﻣﻀﺎﻣﲔ ﻣﺴﺘﺠﺪﺓ‬ ‫ﺝ‪.‬‬
‫ﱂ ﺗﺄﻟﻔﻬﺎ ﻣﻦ ﻗﺒﻞ‪...‬‬
‫ﻟﻜﻦ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻭﻫﺬﻩ ﺍﳌﺰﺍﻳﺎ ﺍﻟﺬﺍﺗﻴﺔ ﻟﻠﻐﺔ ﺍﻟﻀﺎﺩ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺗﻈﻞ ﻛﺴﺎﺋﺮ ﺍﻟﻠﻐﺎﺕ ﺍﳊﻴﺔ‬
‫ﺍﻷﺧﺮﻯ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺟﺪﺍﻭﻝ ﻭﺭﻭﺍﻓﺪ ﲤﺪﻫﺎ ﻭﺗﻐﺬﻳﻬﺎ ﺑﺎﳌﻔﺎﻫﻴﻢ ﻭﺍﳌﻌﺎﱐ ﺍﳉﺪﻳﺪﺓ‪ ،‬ﻭﺇﻻ ﺟﻔﺖ ﺷﺮﺍﻳﻴﻨﻬﺎ ﻭﺃﺻﻴﺒﺖ‬
‫ﺑﺎﻟﺴﻜﺘﺔ ﺍﻟﻘﻠﺒﻴﺔ‪.‬‬
‫ﻭﻟﻠﺘﺎﺭﻳﺦ‪ ،‬ﻓﻘﺪ ﺑﻠﻐﺖ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺍﻻﺗﺴﺎﻉ ﻛﻮﻋﺎﺀ ﻣﻔﻬﻮﻣﻲ‪ ،‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺮﲨﺔ ﻣﻦ ﻟﻐﺎﺕ ﺍﳍﻨﺪ‪ ،‬ﻭﻓﺎﺭﺱ‪،‬‬
‫ﻭﻳﻮﻧﺎﻥ‪...‬ﺍﱁ‪ .‬ﺇﺑﺎﻥ ﺍﻟﺘﺄﻟﻖ ﺍﻹﺳﻼﻣﻲ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ ﻟﻠﻬﺠﺮﺓ‪ ،‬ﺩﺭﺟﺔ ﻣﻦ ﺍﻻﺳﺘﻴﻌﺎﺏ ﻭﺍﻟﺘﻄﻮﺭ ﻭﺍﳌﺮﻭﻧﺔ ﰲ ﺍﻟﺘﻌﺒﲑ‬
‫ﻋﻦ ﻛﻞ ﻣﺴﺘﺠﺪﺍﺕ ﺗﻠﻚ ﺍﻟﻌﺼﻮﺭ ﺍﻟﺬﻫﺒﻴﺔ ﺍﳋﻮﺍﱄ‪ ،‬ﺇﱃ ﺃﻥ ﺃﺻﺒﺤﺖ "ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﳌﻴﺔ" ﺍﻷﻭﱃ )‪ (Lingua Franca‬ﻟﻠﻌﻠﻮﻡ‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪4‬‬

‫ﻭﺍﻟﻘﻨﺎﺓ ﺍﳌﻔﻀﻠﺔ ﻟﻠﺘﻮﺍﺻﻞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻻ ﲣﺘﻠﻒ ﰲ ﺷﻲﺀ ﻋﻤﺎ ﻧﺸﺎﻫﺪﻩ ﺣﺎﻟﻴﺎﹰ ﻣﻦ ﺍﺿﻄﻼﻉ ﺍﻟﻠﻐﺔ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺑﺬﺍﺕ ﺍﻟﺪﻭﺭ ﰲ‬
‫ﻋﺼﺮﻧﺎ ﺍﳊﺎﺿﺮ‪.‬‬
‫‪5‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﺍﻟﻤﻘﺪﻣﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻮﺿﻊ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬

‫ﻳﺘﻄﻠﺐ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﻛﺼﻨﻮﻩ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﻧﺎﺟﻌﺎﹰ ﻭﻣﺜﻤﺮﺍﹰ ﰲ ﺣﻘﻠﻪ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﺗﻮﻓﺮ ﻋﺪﺓ ﺷﺮﻭﻁ‬
‫ﻣﻮﺿﻮﻋﻴﺔ‪ ،‬ﳔﺺ ﺑﺎﻟﺬﻛﺮ ﻣﻨﻬﺎ ﲝﺴﺐ ﺍﻷﳘﻴﺔ‪:‬‬
‫ﺍﻟﺘﻮﻓﺮ ﻋﻠﻰ ﻣﻨﻬﺠﻴﺔ ﻣﻮﺿﻮﻋﻴﺔ ﻭﺍﺿﺤﺔ ﺍﳌﻌﺎﱂ‪،‬‬ ‫ﺃ‪.‬‬
‫ﺍﻟﺘﺤﺼﲔ ﻭﺍﻟﺼﻼﺑﺔ ﺿﺪ ﺍﳌﺆﺛﺮﺍﺕ ﺍﻟﺸﺨﺼﺎﻧﻴﺔ ﺃﻭ ﺍﻟﺬﺍﺗﺎﻧﻴﺔ‪،‬‬ ‫ﺏ‪.‬‬
‫ﺍﻟﺘﻌﺒﲑ ﺍﻟﺪﻗﻴﻖ ﻋﻠﻰ ﺍﳌﺪﻟﻮﻝ‪ ،‬ﻣﻊ ﲡﻨﺐ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﺸﺘﺮﻛﺔ ﻭﺍﳌﺘﺮﺍﺩﻓﺎﺕ ﲝﻴﺚ ﻻ ﻳﻮﺿﻊ ﻟﻠﻤﻔﻬﻮﻡ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺳﻮﻯ ﺍﺳﻢ ﻭﺍﺣﺪ‬ ‫ﺕ‪.‬‬
‫ﺧﺎﺹ ﺑﻪ ﳝﻴﺰﻩ ﻋﻦ ﻏﲑﻩ ﻛﺒﺼﻤﺔ ﻭﲰﺔ ﻟﻪ‪.‬‬
‫ﺍﻟﺘﻤﺎﺛﻠﻴﺔ ﺍﻟﺘﻨﺎﻇﺮﻳﺔ ﺍﳊﺼﺮﻳﺔ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ‪ ،‬ﲝﻴﺚ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﺪﻟﻮﻝ ﺩﺍﻝ ﻭﺍﺣﺪ ﻳﻌﺮﻑ ﺑﻪ ﻭﻻ ﻏﲑ‪ ،‬ﻭﺍﻟﻌﻜﺲ ﺑﺎﻟﻌﻜﺲ‪،‬‬ ‫ﺙ‪.‬‬
‫ﻛﻲ ﻧﻀﻤﻦ ﻋﺪﻡ ﺍﻧﺰﻻﻕ ﺍﳌﺪﻟﻮﻝ ﲢﺖ ﺍﻟﺪﺍﻝ ﻟﻴﻌﱪ ﻋﻦ ﺃﺷﻴﺎﺀ ﱂ ﻧﻘﺼﺪﻫﺎ ﻓﻴﻪ ﺃﺻﻼﹰ‪ ،‬ﻷﻥ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ‬
‫ﺗﺸﺘﺮﻙ ﻣﻊ ﻣﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ ﰲ ﻛﻮ‪‬ﺎ ﺗﺴﺎﻋﺪ ﻭﺗﻌﲔ ﺍﳌﺘﻜﻠﻢ ﻋﻠﻰ ﺗﻠﻤﺲ ﻃﺮﻕ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ‪ ،‬ﻟﻄﺎﺑﻌﻬﺎ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻳﻄﻠﺐ‬
‫ﻣﻨﻬﺎ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺘﻮﺍﺻﻠﻴﺔ ﺍﳌﻌﺘﺎﺩﺓ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺃﻛﺜﺮ ﲣﺼﻴﺼﺎﹰ ﻭﺗﻨﺼﻴﺼﺎﹰ ﰲ ﺣﻘﻠﻬﺎ‪ ،‬ﻟﻜﻮﻥ ﺍﻟﻌﻠﻢ ﺍﳌﺴﺘﻌﻤﻞ ﳍﺎ‬
‫ﻳﺘﻄﻠﺐ ﺍﻟﺪﻗﺔ ﺍﻟﺒﺎﻟﻐﺔ ﰲ ﺍﻟﺘﺸﺨﻴﺺ ﻭﺍﻟﺘﻌﻴﲔ ﻭﺍﳊﺪ‪.‬‬
‫ﻭﻏﲏ ﻋﻦ ﺍﻟﺘﺬﻛﲑ‪ ،‬ﺃﻥ ﻭﺿﻊ ﻣﻨﻬﺠﻴﺔ ﻣﻮﺿﻮﻋﻴﺔ ﺩﻗﻴﻘﺔ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺃﺳﺲ ﻭﻣﻨﺎﻫﺞ ﺳﻠﻴﻤﺔ ﻭﺇﻟﺰﺍﻡ ﻛﻞ ﺍﳌﺼﻄﻠﺤﲔ ‪‬ﺎ‪ ،‬ﻳﻌﺪ‬
‫ﺇﺣﺪﻯ ﺍﻟﺮﻛﺎﺋﺰ ﺍﳌﻬﻤﺔ ﺍﻟﻌﺎﺻﻤﺔ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺍﳊﺸﻮ ﺍﻟﺪﻻﱄ‪ ،‬ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﳌﻔﻬﻮﻣﻲ‪ ،‬ﻭﺍﻟﻔﻮﺿﻰ ﺍﻻﺻﻄﻼﺣﻴﺔ‪.‬‬
‫ﻓﺒﺎﳌﻨﻬﺞ ﺇﺫﻥ‪ ،‬ﻭﺑﺎﳌﻨﻬﺞ ﻭﺣﺪﻩ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﺿﻤﻨﺎ ﺳﻠﻔﺎﹰ ﺑﺄﻥ ﺗﺘﺼﻒ ﻋﻤﻠﻴﺔ ﺇﺑﺪﺍﻉ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺑﻜﻮ‪‬ﺎ‪ :‬ﻋﻤﻠﻴﺔ ﻋﻠﻤﻴﺔ‬
‫ﻣﻮﺿﻮﻋﻴﺔ ﻭﺭﺻﻴﻨﺔ ﻭﺻﻠﺒﺔ‪ ،‬ﻻ ﺩﺧﻞ ﻟﻠﻌﻔﻮﻳﺔ ﻭﺍﻟﺬﺍﺗﺎﻧﻴﺔ ﻓﻴﻬﺎ ﻭﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﺰﺍﺟﻴﺔ‪ ،‬ﻭﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﺍﻟﻔﻬﻮﻡ ﺍﳋﺎﺻﺔ‬
‫ﺍﻟﺸﻮﺍﺫ ﺃﻭ ﺍﻟﻨﺸﺎﺯ‪.‬‬
‫ﻭﻳﻔﺘﺮﺽ ﰲ "ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ" ﺃﻥ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺛﻼﺙ ﺧﺼﺎﺋﺺ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﺤﻖ ﲪﻞ ﺻﻔﺔ " ﺍﻟﻌﻠﻤﻴﺔ" ﻋﻦ ﺟﺪﺍﺭﺓ‬
‫ﻭﺍﺳﺘﺤﻘﺎﻕ‪:‬‬
‫ﺣﺴﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻔﻆ ﺍﻟﻠﻐﻮﻱ ﺍﳊﺎﻣﻞ‪ :‬ﺍﻟﺪﺍﻝ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻷﺧﲑ ﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺿﺮﻭﺭﻳﺎﹰ ﻟﻠﺘﻌﺒﲑ ﺍﻟﺪﻗﻴﻖ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻫﻮ‪ ،‬ﻭﺑﺎﻟﺪﺭﺟﺔ‬ ‫‪.1‬‬
‫ﺍﻷﻭﱃ‪ ،‬ﺍﻟﺸﺮﻁ ﺍﻟﻼﺯﻡ ﻟﺘﺤﻘﻴﻖ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﻓﻨﺤﻦ ﻛﺒﺸﺮ‪ ،‬ﻭﲝﺴﺐ ﺑﻨﻴﺘﻨﺎ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻟﻔﻄﺮﻳﺔ ﻻ ﻧﺪﺭﻙ ﺍﻟﻔﻜﺮﺓ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻧﺼﺒﻬﺎ‬
‫ﰲ ﻗﻮﺍﻟﺐ ﺍﻟﻠﻐﺔ ﺍﻟﱵ ﺃﻟﻔﻨﺎﻫﺎ ﺃﻣﺎ ﺧﺎﺭﺝ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻟﺐ‪ ،‬ﻓﻬﻲ ﻻ ﺗﻌﺪﻭ ﺃﻥ ﺗﻜﻮﻥ ﺃﻟﻔﺎﻅ ﻏﺎﻣﻀﺔ‪ ،‬ﻭﻣﻨﺤﻮﺗﺎﺕ ﺧﺮﺳﺎﺀ ﻏﲑ ﺫﺍﺕ‬
‫ﻣﻌﲎ‪.‬‬
‫ﻭﻣﺎﺩﺍﻡ ﺍﻟﻔﻜﺮ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻮﻋﺎﺀ ﺍﳊﺎﻣﻠﺔ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺍﻷﻓﻜﺎﺭ ﺍﳉﺪﻳﺪﺓ }ﺍﻟﱵ ﺗﻨﺒﺜﻖ ﻣﻦ ﻋﻤﻠﻴﺔ ﺍﻟﺘﻜﻴﻒ ﺍﳌﺘﺪﺭﺝ‬
‫ﻟﻠﻔﻜﺮ ﻣﻊ ﺍﻟﺘﺠﺮﺑﺔ ﺃﻭ ﻣﻊ ﺍﳌﺴﺘﺠﺪﺍﺕ ﺍﻟﱵ ﻳﺘﻔﺘﻖ ‪‬ﺎ ﺑﺮﻧﺎﻣﺞ ﺍﻟﻮﺟﻮﺩ ﺃﺛﻨﺎﺀ ﺗﻜﺸﻔﻪ ﻭﺍﺳﺘﻌﻼﻧﻪ ﺍﳌﺴﺘﻤﺮ ﻟﻨﺎ‪ ،‬ﲝﺴﺐ ﻣﺎ ﻓﺼﻞ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ{‪ ،‬ﲡﺪ ﻧﻔﺴﻬﺎ ﻣﺮﻏﻤﺔ ﻋﻠﻰ ﺍﺳﺘﺨﺪﺍﻡ ﻗﻮﺍﻟﺐ ﺻﺮﻓﻴﺔ ﻭﺩﻻﻟﻴﺔ ﻗﺪﳝﺔ ﻭﻣﺘﻜﻠﺴﺔ ﻧﺴﺒﻴﺎﹰ ﳉﻤﻮﺩﻫﺎ ﻋﻠﻰ ﺍﻷﺷﻜﺎﻝ‬
‫ﺍﳌﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺣﺼﻮﻝ ﺍﻟﻄﻔﺮﺓ ﺍﳌﻔﻬﻮﻣﻴﺔ ﺍﳉﺪﻳﺪﺓ‪.‬‬
‫ﻭﲟﻌﲎ ﺁﺧﺮ ﻓﺎﻟﻠﻐﺔ ﺍﳌﻌﱪﺓ ﱂ ﺗﺼﻘﻞ ﺑﻌﺪ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻛﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺍﳊﻤﻮﻟﺔ ﺍﳌﻔﻬﻮﻣﻴﺔ ﺍﻟﱵ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻜﺮﺓ‬
‫ﺍﳉﺪﻳﺪﺓ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﻻﺯﻣﺎﹰ ﻣﻦ ﺃﺟﻞ ﲢﻘﻴﻖ ﺍﳌﻄﺎﺑﻘﺔ ﺑﲔ ﺍﻟﻔﻜﺮﺓ ﺍﳌﺘﺼﻮﺭﺓ ﰲ ﺍﻟﺬﻫﻦ ﻭﺍﻟﻠﻔﻈﺔ ﺍﳌﺨﺘﺎﺭﺓ ﳍﺎ ﻛﻤﺪﻟﻮﻝ ﰲ ﺍﳋﺎﺭﺝ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪6‬‬

‫ﻭﻛﺄﺩﺍﺓ ﻟﻠﺘﻌﺒﲑ‪ ،‬ﻭﺿﻊ ﻣﺼﻄﻠﺤﺎﺕ ﻋﻠﻤﻴﺔ ﳐﺘﺎﺭﺓ ﻭﻣﺼﺎﻏﺔ ﺑﺪﻗﺔ‪ ،‬ﲣﻀﻊ ﳌﻨﻬﺞ ﺻﺎﺭﻡ ﻣﺘﻔﻖ ﻭﻣﺘﻮﺍﻃﺄ ﻋﻠﻴﻪ ﻟﻀﻤﺎﻥ ﺍﻟﺘﺤﺮﺭ ﻣﻦ‬
‫ﺷﻮﺍﺋﺐ ﺗﺪﺍﻋﻴﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻄﺒﻊ ﺍﻟﻠﻐﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ‪.‬‬
‫ﻭﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﻧﻀﻤﻦ ﰲ ﺍﳌﻄﻠﻖ ﺃﻥ ﺗﻜﻮﻥ ﻣﺼﻄﻠﺤﺎﺗﻨﺎ ﻣﻔﺮﺩﺍﺕ ﻟﻠﻐﺔ ﻋﻠﻤﻴﺔ ﺗﻮﺍﺻﻠﻴﺔ "ﻣﺘﻘﻨﺔ ﺍﻟﺼﻨﻊ" ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪،‬‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺃﺷﺮﻑ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﺑﻌﺪ ﻋﻠﻮﻡ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺃﺣﺎﺩﻳﺔ ﺍﳌﻌﲎ ﺍﻟﻘﺎﺋﻢ ﺑﺎﻟﻠﻔﻆ ﺍﳌﺨﺘﺎﺭ‪ :‬ﺍﳌﺪﻟﻮﻝ‪ ،‬ﻷﻥ ﺍﻻﺳﻢ ﰲ ﺍﻟﻌﻠﻮﻡ ﺇﳕﺎ ﻳﺼﲑ ﺍﲰﺎﹰ ﻟﻠﻤﺴﻤﻰ ﺑﺎﻟﻘﺼﺪ ﻭﻟﻴﺲ ﺑﺎﻟﻌﺮﺽ ﻭﺍﻟﺼﺪﻓﺔ‪،‬‬ ‫‪.2‬‬
‫ﻭﻟﻮﻻ ﺫﻟﻚ ﱂ ﻳﻜﻦ ﺍﲰﺎﹰ ﺃﻭﱃ ﻣﻦ ﻏﲑﻩ‪ .‬ﻟﺬﻟﻚ ﺗﻄﻠﺒﺖ ﺍﳌﻮﺍﺿﻌﺔ ﻭﺍﳌﻮﺍﻃﺄﺓ ﺑﲔ ﺳﺎﺋﺮ ﺍﳌﺸﺘﻐﻠﲔ ﺑﺎﳊﻘﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﳌﺪﻟﻮﻝ ﻻ‬
‫ﺗﻌﻠﻖ ﻟﻪ ﺳﻮﻯ ﺑﺎﳌﻌﲎ ﺍﳌﺮﺍﺩ‪.‬‬
‫ﺭﺑﺎﻁ ﻧﺎﻇﻢ ﻳﺮﺑﻂ ﻣﺎ ﺑﲔ ﺍﻟﺪﺍﻝ ﻭﺍﳌﺪﻟﻮﻝ ﻣﻦ ﺩﻭﻥ ﻟﺒﺲ ﺃﻭ ﻇﻼﻝ ﻣﻔﻬﻮﻣﻴﺔ ﻣﺸﻮﺷﺔ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻼﻗﺔ ﺍﻟﺘﻨﺎﻇﺮﻳﺔ‪ .‬ﻭﻳﺘﻌﻠﻖ ﺍﻷﻣﺮ ﻫﻨﺎ‬ ‫‪.3‬‬
‫ﺑﻮﺿﻊ ﻋﻼﻣﺎﺕ ﺗﻜﻮﻥ ﲨﻴﻌﻬﺎ ﻭﺣﻴﺪﺓ ﺍﳌﻌﲎ‪ ،‬ﻭﺗﺮﺗﺒﻂ ﻭﻓﻖ ﻋﻼﺋﻖ ﲣﻀﻊ ﻟﻘﻮﺍﻋﺪ ﻣﻀﺒﻮﻃﺔ‪ .‬ﻭﻫﺬﺍ ﳝﻜﻨﻨﺎ ﻣﻦ ﺑﻨﺎﺀ ﻟﻐﺎﺕ ﻋﻠﻤﻴﺔ‬
‫ﺍﺻﻄﻨﺎﻋﻴﺔ ﻻ ﲣﺘﻠﻒ ﰲ ﺷﻲﺀ ﻋﻦ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺼﻮﺭﻳﺔ ﻟﻠﺮﻳﺎﺿﻴﺎﺕ‪ .‬ﻓﻨﺤﻦ ﻣﻦ ﳛﺪﺩ ﺍﻟﺸﻔﺮﺓ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻘﺮﺃ ‪‬ﺎ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﲝﻴﺚ‬
‫ﺃﻥ ﺃﻳﺔ ﻗﺮﺍﺀﺓ ﺃﺧﺮﻯ ﺗﺼﺒﺢ ﻣﺘﻌﺬﺭﺓ ﻻﺧﺘﻼﻑ ﺍﳌﻔﺘﺎﺡ ﺍﻟﺘﺸﻔﲑﻱ ﺍﳌﺘﻮﺍﺿﻊ ﻭﺍﳌﺘﻮﺍﻃﺄ ﻋﻠﻴﻪ‪ ،‬ﺃﻱ ﺃﻧﻨﺎ ﺑﻌﻤﻠﻨﺎ ﻫﺬﺍ ﻧﻜﻮﻥ ﻗﺪ ﺍﺑﺘﺪﻋﻨﺎ‬
‫ﻟﻐﺔ‪ ،‬ﻟﻴﺴﺖ ﻓﺤﺴﺐ "ﻣﺘﻘﻨﺔ ﺍﻟﺼﻨﻊ" ﺑﻞ "ﺑﻴﻨﺔ" ﻭ"ﻭﺍﺿﺤﺔ" ﻣﻦ ﻧﻔﺴﻬﺎ ﻟﻜﻞ ﻣﺘﻌﺎﻣﻞ ‪‬ﺎ‪ ،‬ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺷﺮﻭﺡ ﻣﻴﺘﺎ ﻟﻐﻮﻳﺔ‪ ،‬ﻭﻻ‬
‫ﺗﻨﻄﻮﻱ ﻋﻠﻰ ﺃﻱ ﺍﻟﺘﺒﺎﺱ ﺃﻭ ﻋﺪﻡ ﲢﺪﻳﺪ‪.‬‬
‫ﻭﻗﺪ ﺃﺛﺒﺘﺖ ﺍﳌﻤﺎﺭﺳﺔ‪ ،‬ﻭﺳﻨﻘﻒ ﻋﻠﻰ ﺷﻮﺍﻫﺪ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﺃﻥ ﺍﻹﺧﻼﻝ ﺑﺄﻱ ﻣﻦ ﻫﺬﻩ ﺍﳌﺘﻄﻠﺒﺎﺕ‬
‫ﺍﳌﻨﻬﺠﻴﺔ ﻳﺆﺩﻱ ﻻ ﳏﺎﻟﺔ ﺇﱃ ﲣﺒﻂ ﰲ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺗﻮﻟﻴﺪ ﻣﺼﻄﻠﺤﺎﺕ ﻣﺘﻐﻮﻟﺔ‪ ،‬ﻗﻠﻘﺔ‪ ،‬ﻭﻣﺘﻌﺪﺩﺓ ﺍﻟﺪﻻﻻﺕ‪،‬‬
‫ﻻ ﺗﺸﲑ ﺇﱃ ﻣﺪﻟﻮﻝ ﺑﻌﻴﻨﻪ‪.‬‬
‫ﻫﺬﺍ ﺇﺿﺎﻓﺔ ﺇﱃ ﺇﺿﺎﻋﺔ ﺍﻟﻮﻗﺖ ﻭﺍﳉﻬﻮﺩ ﺍﻟﻜﺜﲑﺓ ﻓﻴﻤﺎ ﻻ ﻃﺎﺋﻞ ﲢﺘﻪ‪.‬‬
‫‪7‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻛﻴﻒ ﺗﻌﺎﻣﻞ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻋﺎﻣﺔ ﻭﺍﻟﻤﺼﻄﻠﺢ ﺧﺎﺻﺔ ؟‬

‫ﲟﺎ ﺃﻥ ﻛﺎﻓﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﱵ ﺭﺃﺕ ﺍﻟﻨﻮﺭ ﰲ ﺍﳊﻮﺍﺿﺮ ﺍﻹﺳﻼﻣﻴﺔ ﺇﺑﺎﻥ ﺍﻟﺘﺄﻟﻖ ﺍﳊﻀﺎﺭﻱ ﺍﻹﺳﻼﻣﻲ ﻛﺎﻧﺖ ﻣﺘﺄﻃﺮﺓ‪ ،‬ﺃﻭ ﻛﺎﻥ ﳚﺐ‪،‬‬
‫ﺃﻥ ﺗﺘﺄﻃﺮ ﲨﻴﻌﻬﺎ ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻈﻮﺭﻳﺔ ﻟﻠﻌﺎﱂ )‪ (Worldview‬ﻭﺍﳌﻨﺎﻫﺞ ﺍﳌﺘﺒﻌﺔ ﰲ ﺇﻧﺘﺎﺝ ﺍﳌﻌﺮﻓﺔ ﺏ‪" :‬ﺍﻷﳕﻮﺫﺝ‬
‫ﺍﻹﺭﺷﺎﺩﻱ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ ﰲ ﺗﺄﺻﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ" ) ‪The Global Islamic Guiding Paradigmatic Model for the‬‬
‫‪ (foundation of Knowledge and Sciences‬ﲟﻤﻴﺰﺍﺗﻪ ﺍﳋﺎﺻﺔ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﻭﺍﻟﺘﺄﺻﻴﻞ ﻭﺍﻟﺘﺄﺛﻴﻞ ﻭﺍﻟﺒﺤﺚ ﻭﺍﻟﻨﻘﺪ‪،‬‬
‫ﻭﲟﺘﻄﻠﺒﺎﺗﻪ ﺍﻟﻌﺎﻟﻴﺔ ﰲ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﻴﻘﻦ ﻭﺍﻟﺘﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﻨﺔ ﻗﺒﻞ ﺗﺒﲏ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﻣﻦ ﺍﺳﺘﻌﺮﺍﺽ ﻣﺎ ﻋﲎ"ﺍﻟﻌﻠﻢ"‬
‫ﻟﻠﻤﺴﻠﻤﲔ ﰲ ﺃﻭﻝ ‪‬ﻀﺘﻬﻢ ﻭﺇﱃ ﺃﻓﻮﻝ ﺟﺎﻣﻌﺘﻬﻢ ﺑﺴﻘﻮﻁ ﺍﳋﻼﻓﺔ ﺍﻟﻌﺜﻤﺎﻧﻴﺔ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻋﻠﻢ‬
‫ﳐﺼﻮﺹ ﻭﻫﻮ "ﻋﻠﻢ ﺍﳊﺪﻳﺚ"‪.‬‬

‫»‪ äÂç•çÚæ>ÜÃÖ]>‬‬
‫ﻳﻘﻮﻝ ﺻﺪﻳﻖ ﺣﺴﻦ ﺍﻟﻘﻨﻮﺟﻲ )‪ 1248‬ﻫـ‪ 1832/‬ﻡ ‪ 1307 -‬ﻫـ‪ 1889 /‬ﻡ( ﰲ ﺗﻌﺮﻳﻒ "ﻣﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻟﻌﻠﻮﻡ" ﻟﺪﻯ ﺍﳌﺴﻠﻤﲔ‪:1‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﳌﺎ ﻛﺎﻧﺖ ﻣﻨﻮﻃﺔ ﲟﻌﺮﻓﺔ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻭﺃﺣﻮﺍﳍﺎ ﺑﻘﺪﺭ ﺍﻟﻄﺎﻗﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻛﺎﻧﺖ ﺍﳊﻘﺎﺋﻖ ﻭﺃﺣﻮﺍﳍﺎ ﻣﺘﻜﺜﺮﺓ‬
‫ﻣﺘﻨﻮﻋﺔ ﺗﺼﺪﻯ ﺍﻷﻭﺍﺋﻞ ﻟﻀﺒﻄﻬﺎ ﻭﺗﺴﻬﻴﻞ ﺗﻌﻠﻴﻤﻬﺎ ﻓﺄﻓﺮﺩﻭﺍ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺸﻲﺀ ﻭﺍﺣﺪ ﺃﻭ ﺑﺄﺷﻴﺎﺀ ﻣﺘﻨﺎﺳﺒﺔ ﻭﺩﻭﻧﻮﻫﺎ ﻋﻠﻰ‬
‫ﺣﺪﺓ ﻭﻋﺪﻭﻫﺎ ﻋﻠﻤﺎ ﻭﺍﺣﺪﺍ ﻭﲰﻮﺍ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺃﻭ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺿﻮﻋﺎ ﻟﺬﻟﻚ ﺍﻟﻌﻠﻢ ﻷﻥ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺴﺎﺋﻠﻪ ﺭﺍﺟﻌﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﻑ "ﻣﻮﺿﻮﻉ ﺍﻟﻌﻠﻢ"‪ :‬ﻣﺎ ﺗﻨﺤﻞ ﺇﻟﻴﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺴﺎﺋﻠﻪ‪ .‬ﻭﻫﻮ ﺍﳌﺮﺍﺩ ﺑﻘﻮﳍﻢ ﰲ ﺗﻌﺮﻳﻔﻪ‪ :‬ﲟﺎ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﻋﻮﺍﺭﺿﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻓﺼﺎﺭ‬
‫ﻛﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺑﺴﺒﺐ ﺗﺸﺎﺭﻛﻬﺎ ﰲ ﺍﳌﻮﺿﻮﻉ ﻋﻠﻤﺎ ﻣﻨﻔﺮﺩﺍ ﳑﺘﺎﺯﺍ ﺑﻨﻔﺴﻪ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﺘﺸﺎﺭﻛﺔ ﰲ ﻣﻮﺿﻮﻉ ﺁﺧﺮ‪.‬‬
‫ﻓﺘﻤﺎﻳﺰﺕ ﺍﻟﻌﻠﻮﻡ ﰲ ﺃﻧﻔﺴﻬﺎ ﲟﻮﺿﻮﻋﺎ‪‬ﺎ‪ .‬ﻭﻫﻮ ﲤﺎﻳﺰ ﺍﻋﺘﱪﻭﻩ ﻣﻊ ﺟﻮﺍﺯ ﺍﻻﻣﺘﻴﺎﺯ ﺷﻲﺀ ﺁﺧﺮ ﻛﺎﻟﻐﺎﻳﺔ ﻭﺍﶈﻤﻮﻝ‪ .‬ﻭﺳﻠﻜﺖ ﺍﻷﻭﺍﺧﺮ ﺃﻳﻀﺎ‬
‫ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﻋﻠﻮﻣﻬﻢ ﻭﺫﻟﻚ ﺃﻣﺮ ﺍﺳﺘﺤﺴﻨﻮﻩ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﻌﻠﻢ‪.‬‬
‫ﻭﺇﻻ ﻓﻼ ﻣﺎﻧﻊ ﻋﻘﻼ ﻣﻦ ﺃﻥ ﻳﻌﺪ ﻛﻞ ﻣﺴﺄﻟﺔ ﻋﻠﻤﺎ ﺑﺮﺃﺳﻪ ﻭﻳﻔﺮﺩ ﺑﺎﻟﺘﻌﻠﻴﻢ ﻭﺍﻟﺘﺪﻭﻳﻦ ﻭﻻ ﻣﻦ ﺃﻥ ﻳﻌﺪ ﻣﺴﺎﺋﻞ ﻣﺘﻜﺜﺮﺓ ﻏﲑ ﻣﺘﺸﺎﺭﻛﺔ ﰲ‬
‫ﺍﳌﻮﺿﻮﻉ ﻋﻠﻤﺎ ﻭﺍﺣﺪﺍ ﻳﻔﺮﺩ ﺑﺎﻟﺘﺪﻭﻳﻦ ﻭﺇﻥ ﺗﺸﺎﺭﻛﺖ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻛﻜﻮ‪‬ﺎ ﻣﺘﺸﺎﺭﻛﺔ ﰲ ﺃ‪‬ﺎ ﺃﺣﻜﺎﻡ ﺑﺄﻣﻮﺭ ﻋﻠﻰ ﺃﺧﺮﻯ‪.‬‬
‫ﻓﻌﻠﻢ ﺃﻥ "ﺣﻘﻴﻘﺔ ﻛﻞ ﻋﻠﻢ"‪ :‬ﻣﺪﻭﻥ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﺸﺎﺭﻛﺔ ﰲ ﻣﻮﺿﻌﻬﺎ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﻥ ﻟﻜﻞ ﻋﻠﻢ ﻣﻮﺿﻮﻋﺎ ﻭﻏﺎﻳﺔ‪ .‬ﻭﻛﻞ ﻋﻠﻢ ﻟﻪ ﺟﻬﺔ‬
‫ﻭﺣﺪﺓ ﺗﻀﺒﻂ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺘﻜﺜﺮﺓ‪ ،‬ﻭﺗﻌﺪ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻋﻠﻤﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﻭﱃ ﺟﻬﺔ ﻭﺣﺪﺓ ﺫﺍﺗﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﺟﻬﺔ ﻭﺣﺪﺓ ﻋﺮﺿﻴﺔ‪.‬‬
‫ﻭﻟﺬﻟﻚ ﺗﻌﺮﻑ "ﺍﻟﻌﻠﻮﻡ" ﺗﺎﺭﺓ ﺑﺎﻋﺘﺒﺎﺭ "ﺍﳌﻮﺿﻮﻉ" ﻓﻴﻘﺎﻝ ﰲ ﺗﻌﺮﻳﻒ ﺍﳌﻨﻄﻖ ﻣﺜﻼ‪ :‬ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﳌﻌﻠﻮﻣﺎﺕ‪ ،‬ﻭﺗﺎﺭﺓ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﻐﺎﻳﺔ ﻓﻴﻘﺎﻝ ﰲ ﺗﻌﺮﻳﻔﻪ‪ :‬ﺁﻟﺔ ﻗﺎﻧﻮﻧﻴﺔ ﺗﻌﺼﻢ ﻣﺮﺍﻋﺎ‪‬ﺎ ﺍﻟﺬﻫﻦ ﻋﻦ ﺍﳋﻄﺄ ﰲ ﺍﻟﻔﻜﺮ‪) .‬ﺍﻧﺘﻬﻰ(‬

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‫"ﺃﲜﺪ ﺍﻟﻌﻠﻮﻡ" )‪ (45 - 44 :1‬ﻣﻨﺸﻮﺭﺍﺕ ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺴﻨﺔ ‪ ،1987‬ﺑﲑﻭﺕ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪8‬‬

‫»‪ äi^Ãfiæäeù]ØÏßÖ]‬‬
‫_‪ ø‰]»íËÊ÷æÍç’i÷Vá_êâíéÃq†]l^ÛÚÙæ‬‬
‫ﻭﻇﺎﻫﺮ ﻣﻦ ﻓﺤﻮﻯ ﻭﻣﻀﻤﻮﻥ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﺃﻥ ﺍﻷﻓﻖ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻭﺇﱃ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﳊﺮﺟﺔ ﻣﻦ ﺗﺎﺭﳜﻬﻢ‪ ،‬ﻇﻞ‬
‫ﻳﺮﺍﻭﺡ ﻣﻜﺎﻧﻪ‪ ،‬ﻣﻦ ﺟﻬﺔ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‪ ،‬ﻋﻨﺪ ﺃﻓﻖ ﺍﻟﺘﺮﲨﺎﺕ ﺍﻷﻭﱃ ﻟﻠﻤﻨﻈﻮﻣﺔ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻹﻏﺮﻳﻘﻴﺔ ﺃﻳﺎﻡ ﺍﳋﻠﻴﻔﺘﲔ‬
‫ﺍﻟﻌﺒﺎﺳﻴﲔ‪ :‬ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪ )‪ 149‬ﻫـ‪ 766/‬ﻡ – ‪ 193‬ﻫـ‪ 809/‬ﻡ( ﻭﺍﺑﻨﻪ ﺍﳌﺄﻣﻮﻥ )ﺕ‪ 218 :‬ﻫـ(‪ ،‬ﺣﻴﺚ‬
‫ﺍﳋﻠﻂ ﻭﺍﳌﺰﺝ ﺑﲔ ﺍﳌﻨﻈﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﳌﻨﻈﻮﺭﻳﺔ ﺍﻹﻏﺮﻳﻘﻴﺔ‪ ،‬ﻻ ﲣﻄﺌﻪ ﺍﻟﻌﲔ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳌﻨﻈﻮﺭﺍﻥ ﻣﺘﻨﺎﻓﺮﺍﻥ ﺃﺷﺪ‬
‫ﺍﳌﻨﺎﻓﺮﺓ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻄﻠﻘﺎﺕ ﻭﺍﻷﺳﺲ ﺍﻟﻔﻜﺮﻳﺔ ﻭﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﺍﳌﺆﺳﺴﺔ ﻟﻜﻞ ﻣﻨﻬﻤﺎ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺃﻱ ﻣﺰﺝ ﺃﻭ ﺗﻠﻔﻴﻖ ﺑﲔ‬
‫ﺍﳌﻨﻈﻮﺭﻳﻦ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﺘﺞ ﺃﻭ ﻳﺘﻤﺨﺾ ﻋﻨﻪ ﺳﻮﻯ ﻏﻴﻼﻥ ﻣﻔﻬﻮﻣﻴﺔ ﻗﻠﻘﺔ ﻏﲑ ﻗﺎﺑﻠﺔ ﻟﻠﺤﻴﺎﺓ!‬
‫ﻭﺍﳌﺆﺳﻒ‪ ،‬ﻫﻮ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﻣﻄﺎﺑﻘﺔ ﲤﺎﻣﺎﹰ ﳌﺎ ﺣﺼﻞ ﻓﻌﻼﹰ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺜﻘﺎﻓﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﳉﻬﻞ ﻣﻦ ﻧﻘﻠﻮﺍ‬
‫ﻭﺗﺮﲨﻮﺍ ﺍﻟﺘﺮﺍﺙ ﺍﳌﻌﺮﰲ ﺍﻹﻏﺮﻳﻘﻲ ﻳﻮﻣﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻌﻠﻢ‪ ،‬ﺃﻱ ﻋﻠﻢ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻔﺼﻞ ﻋﻦ ﺍﻹﻃﺎﺭ ﺍﻟﻌﻘﺪﻱ – ﺍﳌﺮﺟﻊ ﺍﳌﻨﺘﺞ‬
‫ﻟﻪ‪ ،‬ﻭﺑﺎﻥ ﺍﻟﻠﻐﺔ ﺍﻟﻮﻋﺎﺀ ﺍﳊﺎﻣﻠﺔ ﻟﺬﻟﻚ ﺍﻟﻌﻠﻢ ﺫﺍ‪‬ﺎ ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻨﺴﻠﺦ ﻋﻦ ﺟﻠﺪﻫﺎ ﻟﺘﺼﺒﺢ ﺣﻴﺎﺩﻳﺔ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﺣﺪ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺬﻱ ﺟﻌﻞ ﻣﻦ ﺁﻟﺔ ﺍﳌﻨﻄﻖ‪ ،‬ﺍﳌﺼﺎﻏﺔ ﺑﻠﻐﺔ ﺍﻹﻏﺮﻳﻖ ﻭﻋﻠﻰ ﻣﻘﺎﺱ ﺗﻠﻚ ﺍﻟﻠﻐﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﺳﻔﺴﻄﺔ ﳏﻠﻴﺔ‬
‫ﺧﺎﺻﺔ ﺑﺎﻹﻏﺮﻳﻖ‪ ،‬ﻻ ﺗﻔﻬﻢ ﺣﺪﻭﺩﻫﺎ ﻛﺎﻣﻠﺔ ﻙ "ﻟﻌﺒﺔ ﻟﻐﻮﻳﺔ" ﺳﻮﻯ ﰲ ﻟﻐﺘﻬﻢ‪ .‬ﻭﻏﺎﺏ ﻋﻦ ﻣﺴﻠﻤﻴﻨﺎ‪ ،‬ﺍﻟﻨﺎﻗﻠﲔ ﺑﺪﻭﻥ ﺗﺪﺑﺮ‬
‫ﻳﻮﻣﻬﺎ ﳍﺬﺍ ﺍﻟﺘﺮﺍﺙ‪ ،‬ﻟﻘﻠﺔ ﺣﺼﺎﻧﺘﻬﻢ ﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﰒ ﻟﻌﺪﺓ ﻗﺮﻭﻥ ﻣﻈﻠﻤﺔ ﺗﺎﻟﻴﺔ‪ ،‬ﺃﻥ ﻣﺎ ﻛﺎﻥ ﻳﻘﺪﻣﻪ ﺃﺭﺳﻄﻮ ﰲ ﻣﻘﻮﻻﺗﻪ ﻛﻘﺎﺋﻤﺔ‬
‫ﺷﺮﻭﻁ ﻋﺎﻣﺔ ﻭﺛﺎﺑﺘﺔ ﰲ ﺍﳌﻨﻄﻖ ﺍﻟﺼﻮﺭﻱ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﺍﳊﻘﻴﻘﺔ ﺳﻮﻯ ﺇﺳﻘﺎﻃﺎﹰ ﻣﻔﻬﻮﻣﻴﺎﹰ ﻟﻮﺿﻊ ﻟﺴﺎﱐ ﻣﻌﲔ ﻫﻮ‪ :‬ﻟﺴﺎﻥ‬
‫ﻳﻮﻧﺎﻥ‪.‬‬
‫ﺇﺫ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺘﻘﺪ ﻓﻴﻪ ﺃﺭﺳﻄﻮ ﺃﻧﻪ ﳛﺪﺩ ﺻﻔﺎﺕ ﺍﳌﻮﺿﻮﻋﺎﺕ‪ ،‬ﻓﺈﻧﻪ ﻛﺎﻥ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺑﺪﻭﻥ ﻭﻋﻲ ﻣﻨﻪ‪ ،‬ﻳﻘﻮﻡ‬
‫ﺑﻮﺿﻊ ﻛﺎﺋﻨﺎﺕ ﻟﺴﺎﻧﻴﺔ ﻓﺤﺴﺐ‪ ،‬ﻷﻥ ﺍﻟﻠﺴﺎﻥ ﳎﺒﻮﻝ ﻋﻠﻰ ﺗﻔﻀﻴﻞ ﻣﻘﻮﻻﺗﻪ ﺍﳋﺎﺻﺔ ﺑﻪ‪ ،‬ﻣﺎﺩﺍﻡ ﻫﻮ ﻭﺣﺪﻩ ﻣﻦ ﻳﺴﻤﺢ‬
‫ﺑﺎﻟﺘﻌﺮﻑ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻭﻋﻠﻰ ﲢﺪﻳﺪﻫﺎ‪.‬‬
‫ﻭﻏﺎﺏ ﻋﻦ ﻣﺘﻔﻠﺴﻔﻴﻨﺎ ﺍﳍﻮﺍﺓ ﺁﻧﺬﺍﻙ ﻭﻛﻞ ﻣﻦ ﺗﺒﻌﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺞ ﻭﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ‪ ،‬ﻟﻘﻠﺔ ﺣﺼﺎﻧﺘﻬﻢ ﲨﻴﻌﺎﹰ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﳌﺮﺟﻌﻴﺔ ﻭﺍﳌﻨﻈﻮﺭﻳﺔ‪ ،‬ﺃﻥ ﺍﻟﻘﻀﺎﻳﺎ ﺍﳌﺎﻭﺭﺍﺋﻴﺔ )ﺍﳌﻴﺘﺎﻓﻴﺰﻳﻘﻴﺔ( ﺍﻟﱵ ﺗﺒﻨﺎﻫﺎ ﻣﺘﻔﻠﺴﻔﺔ ﺍﻹﻏﺮﻳﻖ ﻭﻣﻨﺬ ﺃﺭﺳﻄﻮ‪ ،‬ﻭﺍﻟﱵ ﻧﻘﻠﻮﻫﺎ ﻋﻨﻬﻢ‬
‫ﺑﺎﳊﺮﻑ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺗﺪﺑﺮ ﺃﻭ ﲤﺤﻴﺺ ﺃﻭ ﺗﻔﻜﻴﻚ‪ ،‬ﻟﺘﺼﺒﺢ ﻓﻴﻤﺎ ﺑﻌﺪ ﺗﻘﻠﻴﺪﺍﹰ ﻋﻨﺪ ﻛﻞ ﺍﳌﺘﻔﻠﺴﻔﺔ ﺍﶈﺴﻮﺑﲔ‬
‫ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﳝﻜﻨﻬﺎ ﲝﺎﻝ ﺃﻥ ﺗﻜﻮﻥ‪:‬‬
‫ﻻ ﻋﻠﻤﺎﹰ ﲢﻠﻴﻠﻴﺎﹰ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ )ﺍﻟﻜﺎﺋﻨﺎﺕ(‪ ،‬ﻛﻤﺎ ﺍﺩﻋﻰ ﳍﺎ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﺴﺘﻘﻠﺔ ﺍﺳﺘﻘﻼﻟﻴﺔ ﺗﺎﻣﺔ ﻋﻦ‬
‫ﺇﺩﺭﺍﻛﻬﻢ ﳍﺎ ﻭﺗﻀﻴﻖ ﻋﻨﻬﺎ ﻗﻮﺍﻟﺒﻬﻢ ﺍﻟﺼﻮﺭﻳﺔ ﺍﳌﻌﱪ ﻋﻨﻬﺎ ﲝﺸﻮ ﻇﺎﻫﺮ ﰲ ﺛﻨﺎﺋﻴﺎﺕ ﻓﺎﺭﻏﺔ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻭﺍﳌﻌﲎ ﻣﻦ ﺷﺎﻛﻠﺔ‪:‬‬
‫ﺍﻟﻜﻴﻨﻮﻧﺔ ﻭﺍﻟﺼﲑﻭﺭﺓ‪ ،‬ﻭﺍﳉﻮﻫﺮ ﻭﺍﻟﻌﺮﺽ‪ ،‬ﻭﺍﳌﺎﻫﻴﺔ ﻭﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﻔﻌﻞ‪ ،‬ﻭﺍﳌﺎﺩﺓ ﻭﺍﻟﺸﻜﻞ‪ ،‬ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﻘﺒﻠﻴﺔ ﻭﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺘﺠﺮﻳﺒﻴﺔ‪ ،‬ﻭﺍﳊﻘﺎﺋﻖ ﺍﳌﺆﻗﺘﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﳋﺎﻟﺪﺓ‪ ،‬ﻭﺍﳊﻘﺎﺋﻖ ﺍﳌﻤﻜﻨﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﻔﻌﻠﻴﺔ‪ ،‬ﻭﺍﻟﻀﺮﻭﺭﻱ ﻭﺍﻟﻌﺮﺿﻲ‪....‬ﺍﱁ‪.‬‬
‫ﻭﻻ ﻋﻠﻤﺎﹰ ﺃﻧﻄﻮﻟﻮﺟﻴﺎ )ﻋﻠﻢ ﺍﻟﻮﺟﻮﺩ( ﻗﺎﺩﺭ ﻋﻠﻰ ﺇﺩﺭﺍﻙ ﻭﻓﻬﻢ ﺍﻟﻜﻴﻨﻮﻧﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﻜﻴﻨﻮﻧﺔ ﺷﻲﺀ ﺯﺍﺋﺪ ﻋﻠﻰ ﺍﻷﻗﻨﻌﺔ ﺍﻟﱵ‬
‫ﺗﺘﻤﻈﻬﺮ ‪‬ﺎ ﻟﻨﺎ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻬﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺼﻮﺭﻳﺔ‪ ،‬ﺗﻌﱪ ﻓﻘﻂ ﻋﻦ ﺑﻨﻴﺔ ﺫﻫﻨﻴﺔ ﺷﻜﻠﻴﺔ ﻣﺸﺘﺮﻛﺔ ﻟﻠﺬﻳﻦ ﻳﻔﻜﺮﻭﻥ‬
‫ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻟﺐ ﺍﻟﻔﻜﺮﻳﺔ ﺃﻭ ﻳﻠﻌﺒﻮﻥ ﻫﺬﻩ ﺍﻟﻠﻌﺒﺔ ﺍﻟﻠﻐﻮﻳﺔ‪.‬‬
‫‪9‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﻳﻜﻔﻲ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺑﻄﻼﻥ ﻫﺬﺍ ﺍﻻﺩﻋﺎﺀ ﺍﳌﺰﺩﻭﺝ‪ ،‬ﻭﻣﻦ ﺃﻗﺮﺏ ﻃﺮﻳﻖ‪ ،‬ﺃﻥ ﻧﺬﻛﺮ ﺑﺄﻥ ﻣﻦ ﺑﲔ ﺍﻹﻏﺮﻳﻖ ﺃﻧﻔﺴﻬﻢ ﺯﻣﺮﺓ ﻻ‬
‫ﻳﺴﺘﻬﺎﻥ ‪‬ﺎ ﻣﻦ ﺍﻟﻔﻼﺳﻔﺔ ﱂ ﻳﺆﻣﻨﻮﺍ ﻗﻂ ﲜﺪﻭﻯ ﻫﺬﻩ ﺍﳌﺒﺎﺣﺚ ﺍﻷﺭﺳﻄﻴﺔ‪ ،‬ﳔﺺ ﺑﺎﻟﺬﻛﺮ ﻣﻨﻬﻢ‪ :‬ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﲔ‪،‬‬
‫ﻭﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺬﺭﻳﲔ‪ ،‬ﻭﺍﻟﺸﻜﺎﻙ‪ ،‬ﻭﺍﻟﺴﻔﺴﻄﺎﺋﻴﲔ‪ ،‬ﺣﻴﺚ ﺑﺎﺷﺮﻭﺍ ﻛﻠﻬﻢ ﺃﳕﺎﻃﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﺿﻤﻦ ﻟﹸﻌﺐ ﻟﻐﻮﻳﺔ ﺃﺧﺮﻯ‬
‫ﺑﺸﺮﻭﻁ ﻟﹶﻌﺐ ﳐﺘﻠﻔﺔ‪ ،‬ﺗﺘﻌﺎﺭﺽ ﻛﻞ ﺍﻟﺘﻌﺎﺭﺽ ﻣﻊ ﺍﻟﻠﻌﺒﺔ ﺍﻷﺭﺳﻄﻴﺔ ﰲ ﲢﺼﻴﻼﺕ ﺍﳊﻮﺍﺻﻞ‪.‬‬
‫ﻓﺈﻥ ﺃﺿﻔﻨﺎ ﺇﱃ ﻫﺬﺍ ﺍﻟﺘﻨﺎﻗﺾ ﺍﻟﺒﻨﻴﻮﻱ ﺍﻟﺪﺍﺧﻠﻲ ﺍﻟﺬﻱ ﻋﺎﻧﺖ ﻣﻨﻪ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﻹﻏﺮﻳﻘﻴﺔ ﻛﺄﳕﻮﺫﺝ ﻣﻨﻈﻮﺭﻱ ﻹﻧﺘﺎﺝ‬
‫ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﺗﻨﺎﻗﻀﺎﹰ ﺧﺎﺭﺟﻴﺎﹰ ﺁﺧﺮ ﺃﻋ‪‬ﻴﺎ ﺍﳌﺘﻘﺪﻣﲔ ﻋ‪‬ﻴﺎﺅ‪‬ﻩ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻟﻌﺎﱂ ﺻﺎﺭ ﻳ‪‬ﺸ‪‬ﻚ‪ ‬ﺷ‪‬ﻚ‪ ‬ﺍﳉﺎﻫﻞِ‪ ،‬ﻭﻳﺘﻤﺜﻞ ﰲ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﻗﻴﺎﻡ ﻓﻠﺴﻔﺔ ﰲ ﺍﻹﺳﻼﻡ ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﻟﺘﺨﺮﺻﻲ ﺍﻟﺮﺍﺟﻢ ﺑﺎﻟﻐﻴﺐ ﺩﻭﻥ ﺗﻘﺪﱘ ﺩﻟﻴﻞ ﺃﻭ ﺑﺮﻫﺎﻥ ﺃﻭ ﻋﻠﻢ ﺑﲔ ﻳﺪﻳﻪ ﻟﻠﺘﺪﻟﻴﻞ‬
‫ﻋﻠﻰ ﻗﻀﺎﻳﺎﻩ‪ ،‬ﺃﺩﺭﻛﻨﺎ ﻫﻮﻝ ﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﱵ ﻭﻗﻊ ﻓﻴﻪ ﺍﳌﺘﻔﻠﺴﻔﺔ ﺍﶈﺴﻮﺑﲔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺳﻄﺤﻴﻨﻬﻢ ﻭﻫﻢ ﳛﺎﻭﻟﻮﻥ ﺍﳉﻤﻊ‬
‫ﻭﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻧﻘﻴﻀﲔ ﻻ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺟﺎﻣﻊ ﲝﺎﻝ‪ :‬ﺍﻟﺘﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ ﺍﳌﺒﲏ ﻋﻠﻰ ﺍﻟﻴﻘﻴﻨﻴﺎﺕ‪ ،‬ﻭﺍﻟﺘﻔﻠﺴﻒ ﺃﻳﺎﹰ ﻛﺎﻥ ﺷﻜﻠﻪ ﺃﻭ‬
‫ﻧﻮﻋﻪ ﺃﻭ ﻣﻨﺸﺆﻩ ﺍﳌﺒﲏ ﻛﻠﻪ ﻋﻠﻰ ﺍﻟﺘﺨﺮﺹ ﺍﶈﺾ‪.‬‬
‫‪ å‚uæÜÃÖ]æÜÃÖ]Vø‰]»íʆÃ]t^jcíéÖa‬‬
‫ﻭﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺜﲑﺓ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺼﺮﺡ ﺑﺪﻭﻥ ﻟﺒﺲ ﺃﻭ ﻟﻒ ﺃﻭ ﺩﻭﺭﺍﻥ‪ ،‬ﻟﻜﻞ ﻣﻦ ﺃﻟﻘﻰ ﺍﻟﺴﻤﻊ ﻭﻫﻮ ﺷﻬﻴﺪ‪،‬‬
‫ﺃﻥ ﻻ ﺍﻋﺘﺒﺎﺭ ﻟﻘﻮﻝ ﺃﺣﺪ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﳊﺠﺎﺟﻴﺔ ﻭﺍﻟﱪﻫﺎﻧﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﲣﺼﺼﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻣﺎ ﳒﺪ ﺗﺼﺪﻳﻘﻪ ﺑﻮﺿﻮﺡ ﰲ ﻋﺪﺓ ﺳﻮﺭ ﻗﺮﺁﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺟﻠﻲ ﰲ ﺍﻵﻳﺘﲔ ‪ 27‬ﻭ‪ 28‬ﻣﻦ ﺳﻮﺭﺓ "ﻓﺎﻃﺮ" ﻣﺜﻼﹰ‪:‬‬
‫‪ ‬ﺃﹶﻟﹶﻢ‪ ‬ﺗ‪‬ﺮ‪ ‬ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﺃﹶﻧﺰ‪‬ﻝﹶ ﻣِﻦ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺎﺀ ﻣ‪‬ﺎﺀ ﻓﹶﺄﹶﺧ‪‬ﺮ‪‬ﺟ‪‬ﻨ‪‬ﺎ ﺑِﻪِ ﺛﹶﻤ‪‬ﺮ‪‬ﺍﺕٍ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﻠِﻔﹰﺎ ﺃﹶﻟﹾﻮ‪‬ﺍﻧ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻣِﻦ‪ ‬ﺍﻟﹾﺠِﺒ‪‬ﺎﻝِ ﺟ‪‬ﺪ‪‬ﺩ‪ ‬ﺑِﻴﺾ‪ ‬ﻭ‪‬ﺣ‪‬ﻤ‪‬ﺮ‪ ‬ﻣ‪‬ﺨ‪‬ﺘ‪‬ﻠِ ‪‬‬
‫ﻒ‬
‫ﺃﹶﻟﹾﻮ‪‬ﺍﻧ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻏﹶﺮ‪‬ﺍﺑِﻴﺐ‪ ‬ﺳ‪‬ﻮﺩ‪ (27) ‬ﻭ‪‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺎﺱِ ﻭ‪‬ﺍﻟﺪ‪‬ﻭ‪‬ﺍﺏ‪ ‬ﻭ‪‬ﺍﻷَﻧ‪‬ﻌ‪‬ﺎﻡِ ﻣ‪‬ﺨ‪‬ﺘ‪‬ﻠِﻒ‪ ‬ﺃﹶﻟﹾﻮ‪‬ﺍﻧ‪‬ﻪ‪ ‬ﻛﹶﺬﹶﻟِﻚ‪ ‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﻳ‪‬ﺨ‪‬ﺸ‪‬ﻰ ﺍﻟﻠﱠﻪ‪ ‬ﻣِﻦ‪ ‬ﻋِﺒ‪‬ﺎﺩِﻩِ‬
‫ﺍﻟﹾﻌ‪‬ﻠﹶﻤ‪‬ﺎﺀ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻋ‪‬ﺰِﻳﺰ‪ ‬ﻏﹶﻔﹸﻮﺭ‪ (28) ‬‬

‫ﲝﻴﺚ ﻻ ﳜﻄﺌﻚ ﺍﻟﻨﺺ ﻣﻦ ﺟﻬﺔ ﺍﻟﺒﻼﻍ‪ :‬ﺃﻱ ﺍﻟﻌﻠﻤﺎﺀ ﻳﻘﺼﺪ‪ ،‬ﻭﻻ ﰲ ﺃﻱ ﺣﻘﻮﻝ ﲣﺼﺼﻴﺔ ﳚﺐ ﺃﻥ ﻳﱪﻋﻮﺍ ﻭﻳﺘﺄﻟﻘﻮﺍ‪ ،‬ﺇﻥ‬
‫ﻫﻢ ﺭﺍﻣﻮﺍ ﲢﻘﻴﻖ ﻣﻨﺎﻁ "ﺍﺧﺘﻼﻑ ﺍﻷﻟﻮﺍﻥ ﰲ ﺍﳋﻠﻴﻘﺔ" ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﺼﺪﻳﻖ ﺍﻟﻌﻴﺎﱐ ﻭﺍﻟﻮﺍﻗﻌﻲ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻋﻮﻯ ﺍﻟﻐﻴﺒﻴﺔ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ‪.‬‬
‫ﻭﻭﺍﺿﺢ ﺃﻳﻀﺎﹰ ﻣﻦ ﺍﻟﻨﺺ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﻨﻴﲔ‪ ،‬ﻟﻴﺴﺖ ﳍﻢ ﻓﺤﺴﺐ ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻜﻔﺎﺀﺓ ﻋﻠﻰ ﺍﻟﺒﺚ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﻭﺹ ﲟﺎ‬
‫ﺍﻛﺘﺴﺒﻮﺍ ﻣﻦ ﻋﻠﻢ‪ ،‬ﻭﻫﻮ ﻋﻠﻢ ﻣﺒﺎﺡ ﻟﻠﺠﻤﻴﻊ ﻭﰲ ﻣﺘﻨﺎﻭﻝ ﺍﳉﻤﻴﻊ‪ ،‬ﺑﻞ ﺟﻌﻠﻬﻢ ﺍﷲ ‪ ‬ﺷﻬﻮﺩﺍﹰ ﻋﻠﻰ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻻ‬
‫ﳝﻜﻦ ﻟﻐﲑﻫﻢ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺗﺼﻮﺭﻫﺎ ﺃﻭ ﻓﻬﻤﻬﺎ ﲝﺎﻝ ﻷﻣﻴﺘﻬﻢ‪.‬‬
‫ﻭﺟﻠﻲ ﺃﻳﻀﺎﹰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﲟﺜﻞ ﻫﺬﻩ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻻ ﳝﺖ ﺑﺼﻠﺔ ﺃﻭ ﻭﺷﻴﺠﺔ ﺇﱃ ﻣﺴﻤﻰ‪" ،‬ﺍﻟﻌﻠﻢ ﺍﻟﻠﺪﱐ"‪ ،‬ﺍﻟﺬﻱ‬
‫ﺗﺪﻋﻲ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳋﺮﻕ ﻭﻗﻔﻪ ﻋﻠﻰ ﺃﻗﻄﺎ‪‬ﻢ ﺍﻷﻣﻴﲔ‪ ،‬ﻭﺃﻏﻮﺍﺛﻬﻢ‪ ،‬ﻭﺃﻭﺗﺎﺩﻫﻢ‪ ،‬ﻭﺃﺑﺪﺍﳍﻢ‪ ،‬ﻭﳒﺒﺎﺋﻬﻢ‪ ...‬ﺍﻟﺬﻳﻦ ﻣﺎ‬
‫ﺃﻧﺰﻝ ﺍﷲ ﺑﺄﲰﺎﺋﻬﻢ ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻻ ﻭﺟﻮﺩ ﳍﻢ ﺳﻮﻯ ﰲ ﳐﻴﻠﺘﻬﻢ‪،‬‬
‫ﻓﻬﺆﻻﺀ‪ ،‬ﻳﻜﻔﻴﻨﺎ ﰲ ﺩﻓﻊ ﺗﺮﻫﺎ‪‬ﻢ ﺍﻟﻼﰐ ﻻ ﺑﺮﻫﺎﻥ ﳍﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﻮﻥ "ﺍﻟﺘﺼﻮﻑ" ﻧﻔﺴﻪ ﺑﺪﻋﺔ ﺩﺧﻴﻠﺔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﱂ‬
‫ﻳﻌﺮﻓﻬﺎ ﻻ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻻ ﺻﺤﺎﺑﺘﻪ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻻ ﺍﻟﺘﺎﺑﻌﲔ ﳍﻢ ﺑﺈﺣﺴﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﻃﺮﺃﺕ ﻋﻠﻰ ﺍﻟﺴﺎﺣﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪ ،‬ﻛﻤﻮﺭﻭﺙ ﻗﺪﱘ ﻟﻠﻤﻨﻄﻘﺔ ﺗﺪﺛﺮ ﻭﺗﱪﻗﻊ ﺑﺒﻌﺾ ﻣﻈﺎﻫﺮ ﺍﻹﺳﻼﻡ ﲤﻮﻳﻬﺎﹰ ﻋﻠﻰ‬
‫ﺿﻌﺎﻑ ﺍﻟﻌﻘﻮﻝ‪ ،‬ﻟﻴﻌﻴﺶ ﻃﻮﺭﻩ ﺍﻟﺘﻨﺎﺳﺨﻲ ﺍﻟﺘﺎﱄ!‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪10‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻟﺘﺼﻮﻑ ﻭﺍﻟﺘﻔﻠﺴﻒ ﳎﻨﻮﻧﺎ ﻣﺴﻜﻦ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻻ ﳝﺎﺭﻱ ﰲ ﺫﻟﻚ ﺳﻮﻯ ﺟﺎﻫﻞ ﺑﺜﻮﺍﺑﺖ ﺍﳌﺮﺟﻌﻴﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺭﻭﺣﻬﺎ‪.‬‬
‫ﻭﻻ ﺑﺪ ﻣﻦ ﲣﻠﻴﺺ ﺍﻹﺳﻼﻡ ﻣﻦ ﺃﺩﺭﺍ‪‬ﻤﺎ‪ ،‬ﺇﻥ ﺃﺭﻳﺪ ﻟﻠﻤﺴﻠﻤﲔ ﺃﻥ ﳚﺪﺩﻭﺍ ﺍﻟﻌﻘﺪ ﻣﻊ ﺍﻟﺘﻘﺪﻡ ﺍﻟﻌﻠﻤﻲ ﻭﺍﻟﺘﺄﻟﻖ ﺍﳊﻀﺎﺭﻱ‬
‫ﻭﺍﻟﺮﻳﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫ﻭﻟﻌﻤﺮﻱ ﻓﻬﺬﺍ ﺍﻟﺮﺍﺋﺰ ﺍﳌﻮﺿﻮﻋﻲ ﻟﺪﻋﺎﻭﻯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻌﺮﺽ ﳏﺘﻮﺍﻫﺎ ﺍﻹﺧﺒﺎﺭﻱ ﺍﻟﻐﻴﱯ ﻋﻠﻰ ﳏﻚ ﺣﻘﺎﺋﻖ ﺣﻘﻮﳍﺎ ﺍﻟﱵ ﺗﺘﱰﻝ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﲟﻌﻴﺎﺭ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻠﻢ ﻭﺣﺪﻩ‪ ،‬ﻛﻤﺎ ﻳﺴﺘﺸﻒ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻣﻦ ﺁﻳﺎﺕ ﻋﺪﻳﺪﺓ ﻣﺸﺎ‪‬ﺔ }ﺃﻧﻈﺮ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‬
‫)‪ (alhiwar.org‬ﻣﻘﺘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﺘﺎﺑﻨﺎ‪" :‬ﺍﻷﺳﺲ ﺍﻟﻌﻠﻤﻴﺔ ﻟﺪﻋﺎﻭﻯ ﺍﻟﻘﺮﺍﻥ"‪ ،‬ﳍﻮ ﺗﺸﺠﻴﻊ ﻟﻠﻤﺴﻠﻤﲔ ﻟﺘﻌﺎﻃﻲ ﺍﻟﻌﻠﻮﻡ ﰲ‬
‫ﺍﳌﻬﺪ ﻭﺍﻟﻨﺒﻮﻍ ﻓﻴﻬﺎ ﰲ ﺍﻟﻜﱪ‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﻭﻗﺪ ﻭﺭﺩ ﺗﻔﻀﻴﻞ ﺃﻭﱄ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻏﲑﻫﻢ ﺑﻨﺺ ﺻﺮﻳﺢ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻵﻳﺔ ‪ 11‬ﻣﻦ‬
‫ﺳﻮﺭﺓ ﺍ‪‬ﺎﺩﻟﺔ‪:‬‬
‫‪ ‬ﻳ‪‬ﺮ‪‬ﻓﹶﻊِ ﺍﻟﻠﱠﻪ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍ ﻣِﻨﻜﹸﻢ‪ ‬ﻭ‪‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﻟﹾﻌِﻠﹾﻢ‪ ‬ﺩ‪‬ﺭ‪‬ﺟ‪‬ﺎﺕٍ ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﺑِﻤ‪‬ﺎ ﺗ‪‬ﻌ‪‬ﻤ‪‬ﻠﹸﻮﻥﹶ ﺧ‪‬ﺒِﻴﺮ‪ (11) ‬‬

‫ﻭﻣﺎﺩﺍﻡ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ ﻗﺪ ﺗﺄﺫﻥ ﻣﻦ ﻓﻮﻕ ﺳﺒﻊ ﲰﻮﺍﺕ ﻭﺟﻌﻞ ﺍﳊﻜﻮﻣﺔ ﺑﲔ ﺩﻋﺎﻭﻯ ﺁﻳﺎﺗﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺘﻠﻮ‪ :‬ﺍﻟﻘﺮﺁﻥ ﻭﺑﲔ‬
‫ﳏﻜﺎ‪‬ﺎ ﺍﻟﺘﺼﺪﻳﻘﻴﺔ ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﻔﺘﻮﺡ‪ :‬ﺍﻟﻜﻮﻥ‪ ،‬ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﲔ ﰲ ﻛﻞ ﻋﻠﻢ ﻋﻠﻢ‪ ،‬ﻓﻬﺬﻩ ﺷﻬﺎﺩﺓ ﻣﻦ ﻣﺒﺪﻉ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﺑﻜﻮﻥ ﺍﻟﺒﺸﺮﻳﺔ ﻗﺪ ﺑﻠﻐﺖ ﺭﺷﺪﻫﺎ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﶈﻤﺪﻳﺔ ﺍﳋﺎﲤﺔ‪ ،‬ﻭﺻﺎﺭﺕ ﺍﻷﻣﺔ ﻋﺎﳌﺔ ﺑﺎﻓﺘﺮﺍﺽ ﺍﻟﻘﺮﺍﺀﺓ ﻋﻠﻰ ﻧﺒﻴﻬﺎ ﺍﻷﻣﻲ‪ ،‬ﻭﱂ‬
‫ﺗﻌﺪ ﲝﺎﺟﺔ ﺇﱃ ﺩﻏﺪﻏﺔ ﺇﻋﺠﺎﺯﻳﺔ ﺣﺴﻴﺔ ﺗﺘﻘﻄﻊ ﳍﺎ ﺭﻗﺎﺏ ﺍﳊﻀﻮﺭ ﻟﻴﻜﻔﺮ ‪‬ﺎ ﺍﻟﻼﺣﻘﻮﻥﹰ ﻣﺎﺩﺍﻣﻮﺍ ﱂ ﻳﻌﺎﻳﻨﻮﻫﺎ ﺑﺄﻧﻔﺴﻬﻢ‬
‫ﺑﺪﻭﺭﻫﻢ‪ .‬ﻭﺇﳕﺎ ﻣﻌﺠﺰﺓ ﺧﺎﻟﺪﺓ ﻣﺘﺠﺪﺩﺓ ﺑﺘﺠﺪﺩ ﺍﻷﺯﻣﻨﺔ ﻭﺍﻟﻌﺼﻮﺭ ﻭﻣﺘﺎﺡ ﻟﻜﻞ ﻣﺮﺗﺎﺏ ﺃﻥ ﻳﺘﺤﻘﻖ ﻣﻨﻬﺎ ﺑﻨﻔﺴﻪ ﻣﱴ ﺷﺎﺀ‪،‬‬
‫ﻭﻛﻴﻒ ﺷﺎﺀ‪.‬‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﱵ ﳚﺐ ﺇﺗﺒﺎﻋﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺣﺪﺩ‪‬ﺎ ﺑﺪﻭﺭﻫﺎ ﻭﺑﻜﻞ ﻭﺿﻮﺡ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻴﺔ ﳏﻜﻤﺔ ﻣﺜﻞ ﺍﻵﻳﺔ ‪ 148‬ﻣﻦ‬
‫ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪:‬‬
‫‪ ‬ﻗﹸﻞﹾ ﻫ‪‬ﻞﹾ ﻋِﻨﺪ‪‬ﻛﹸﻢ ﻣ‪‬ﻦ‪ ‬ﻋِﻠﹾﻢٍ ﻓﹶﺘ‪‬ﺨ‪‬ﺮِﺟ‪‬ﻮﻩ‪ ‬ﻟﹶﻨ‪‬ﺎ ﺇِﻥ ﺗ‪‬ﺘ‪‬ﺒِﻌ‪‬ﻮﻥﹶ ﺇِﻻﱠ ﺍﻟﻈﱠﻦ‪ ‬ﻭ‪‬ﺇِﻥﹾ ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺇﹶﻻﱠ ﺗ‪‬ﺨ‪‬ﺮ‪‬ﺻ‪‬ﻮﻥ َ‪‬‬

‫ﲝﻴﺚ ﻻ ﳜﻄﺌﻚ ﻭﺿﻮﺡ ﻫﺬﺍ ﺍﳌﻨﻄﻮﻕ‪ :‬ﺃﻥ ﻻ ﳎﺎﻝ ﻟﻠﺘﻔﻠﺴﻒ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﻇﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﻻ‬
‫ﻳﺰﺍﻟﻮﻥ‪ ،‬ﳉﻬﻠﻬﻢ ‪‬ﺬﻩ ﺍﳊﻴﺜﻴﺎﺕ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﻔﻠﺴﻔﺔ ﰲ ﳊﻤﻬﺎ ﻭﻋﻈﻤﻬﺎ ﻇﻨﻴﺎﺕ ﻭﲣﺮﺻﺎﺕ ﻭﺭﺟﻮﻡ ﺑﺎﻟﻐﻴﺐ ﺑﺎﻣﺘﻴﺎﺯ‪ ،‬ﺩﻭﻥ‬
‫ﺩﻟﻴﻞ ﻣﻠﻤﻮﺱ ﺗﻘﺪﻣﻪ ﺑﲔ ﻳﺪﻱ ﺩﻋﺎﻭﺍﻫﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﺟﻌﻠﻬﺎ ﳎﻨﻮﻧﺔ ﻣﺴﻜﻦ ﰲ ﺍﻹﺳﻼﻡ ﺑﺎﻟﻨﺺ ﻭﺍﻟﺘﻨﺼﻴﺺ‪.‬‬
‫ﻓﺄﻥ ﺗﺘﻔﻠﺴﻒ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺍﶈﻜﻤﺔ ﻓﻤﻌﻨﺎﻩ‪:‬‬
‫ﺃﻧﻚ ﻗﺪ ﻛﺸﺤﺖ ﻋﻦ ﺟﺎﻧﺒﻚ ﺍﳋﻔﻲ ﰲ ﺍﻟﺘﻌﺎﱂ ﺍﻟﻮﺍﻫﻢ ﻭﰲ ﺍﻟﺜﺮﺛﺮﺓ ﺍﻟﱵ ﻟﻴﺲ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻃﺎﺋﻞ‪،‬‬ ‫ﺃ‪.‬‬
‫ﻭﺑﻜﻮﻧﻚ ﳐﺎﺻﻤﺎﹰ ﻟﻠﻤﺮﺟﻌﻴﺔ ﰲ ﺍﳌﻄﻠﻖ‪،‬‬ ‫ﺏ‪.‬‬
‫ﻭﺑﺄﻥ ﺇﳌﺎﻣﻚ ﺑﺜﻮﺍﺑﺖ ﺍﳌﺮﺟﻌﻴﺔ ﻭﻣﺘﻐﲑﺍ‪‬ﺎ ﻫﻮ ﰲ ﺷﺒﻪ ﺍﳌﻌﺪﻭﻡ‪،‬‬ ‫ﺕ‪.‬‬
‫ﻭﺑﻜﻮﻧﻚ ﻣﻦ ﺍﳌﻬﺮﺟﲔ ﺍﻟﻀﻠﻴﻌﲔ ﰲ ﺍﻟﺘﺨﺮﻳﻒ ﻭﺍﻟﻘﻮﻝ ﺑﻐﲑ ﻋﻠﻢ‪ ،‬ﻭﺃﺑﻌﺪ ﻣﺎ ﺗﻜﻮﻥ ﻋﻦ ﺍﻹﺑﺪﺍﻉ ﻭﺍﻻﺧﺘﺮﺍﻉ ﻭﺍﻻﺑﺘﻜﺎﺭ ﻭﺍﻹﳒﺎﺯ‬ ‫ﺙ‪.‬‬
‫ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﻣﺪﺣﻬﻢ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﺍﻵﻳﺔ ‪ 111‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪:‬‬
‫‪ ‬ﻭ‪‬ﻗﹶﺎﻟﹸﻮﺍﹾ ﻟﹶﻦ ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻞﹶ ﺍﻟﹾﺠ‪‬ﻨ‪‬ﺔﹶ ﺇِﻻﱠ ﻣ‪‬ﻦ ﻛﹶﺎﻥﹶ ﻫ‪‬ﻮﺩﺍﹰ ﺃﹶﻭ‪ ‬ﻧ‪‬ﺼ‪‬ﺎﺭ‪‬ﻯ ﺗِﻠﹾﻚ‪ ‬ﺃﹶﻣ‪‬ﺎﻧِﻴ‪‬ﻬ‪‬ﻢ‪ ‬ﻗﹸﻞﹾ ﻫ‪‬ﺎﺗ‪‬ﻮﺍﹾ ﺑ‪‬ﺮ‪‬ﻫ‪‬ﺎﻧ‪‬ﻜﹸﻢ‪ ‬ﺇِﻥ ﻛﹸﻨﺘ‪‬ﻢ‪ ‬ﺻ‪‬ﺎﺩِﻗِﻴﻦ‪‬‬
‫‪11‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﺷﺘﺎﻥ ﺍﻟﻔﺮﻕ ﻣﺎ ﺑﲔ ﻣﻦ ﻳﻌﻄﻞ ﻋﻘﻠﻪ ﻭﳝﲏ ﻧﻔﺴﻪ ﲟﺎ ﻻ ﺑﺮﻫﺎﻥ ﻟﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﺑﲔ ﻣﻦ ﻳﻄﻠﺐ ﺍﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﺍﻫﲔ ﺍﻟﻘﻮﺍﻃﻊ ﺍﻟﱵ‬
‫ﺗﻨﻘﻄﻊ ﳍﺎ ﺍﻟﺮﻗﺎﺏ ﻭﺗﺬﻋﻦ ﰲ ﻛﻞ ﺷﺎﺫﺓ ﻭﻓﺎﺫﺓ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻻﻋﺘﻘﺎﺩ !‬
‫ﰒ ﻻﺣﻆ ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻻﺳﺘﻔﻬﺎﻣﻴﺔ‪ :‬ﺃﱂ ﺗﺮ‪ ،‬ﺟﺎﺀﺕ ﻫﻨﺎ ﰲ ﺳﻴﺎﻕ ﺍﻹﺧﺒﺎﺭ ﻣﻦ ﺍﷲ ‪ ‬ﳌﻦ ﻳﻬﻤﻪ ﺍﻷﻣﺮ‪ :‬ﲟﻌﲎ‪ :‬ﺃﱂ ﺗﻌﻠﻢ‪،‬‬
‫ﻭﻟﻴﺲ ﻳﻘﺼﺪ ﻣﻨﻬﺎ ﺍﻟﺮﺅﻳﺔ ﺍﻟﻌﻴﺎﻧﻴﺔ‪ ،‬ﻣﺎﺩﺍﻡ ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﺘﻌﺬﺭ ﻫﻨﺎ‪.‬‬
‫ﻓﺎﳌﻄﻠﻮﺏ ﺇﺫﻥ‪ ،‬ﻫﻮ ﺍﻟﺘﺤﻘﻖ ﻣﻦ ﻫﺬﺍ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻣﱰﻻﹰ ﻋﻠﻰ ﺍﳊﻘﻮﻝ ﺍﻟﺘﺨﺼﺼﻴﺔ ﺍﻟﱵ ﻳﺘﱰﻝ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻫﻨﺎ ﲢﺪﻳﺪﺍﹰ‪،‬‬
‫ﻭﲝﺴﺐ ﺃﻓﻘﻨﺎ ﺍﳌﻌﺮﰲ ﺍﳌﻌﺎﺻﺮ‪ ،‬ﲣﺼﺼﺎﻥ‪ :‬ﻋﻠﻢ ﺍﳉﻴﻮﻟﻮﺟﻴﺎ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻮﺭﺍﺛﺔ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺍﺳﺨﻮﻥ ﰲ ﻣﻴﺎﺩﻳﻨﻬﻢ ﻭﺍﳌﺸﻬﻮﺩ ﳍﻢ ﻣﻦ ﺃﻗﺮﺍ‪‬ﻢ ﺑﺎﻟﻨﺒﻮﻍ ﻭﺍﻟﱪﻭﺯ ﻭﺍﻟﺘﺄﻟﻖ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﻫﻢ ﻋﻠﻰ‬
‫ﺷﺎﻛﻠﺘﻬﻢ ﰲ ﺃﻱ ﻋﻠﻢ ﻛﺎﻥ‪ ،‬ﻫﻢ ﻣﻦ ﻳﺘﻮﻗﻊ ﺃﻥ ﲢﺼﻞ ﺍﳋﺸﻴﺔ ﺍﳌﺆﻛﺪﺓ ﻭﺍﳊﺼﺮﻳﺔ ﻓﻴﻬﻢ‪ ،‬ﳌﺎ ﻋﻠﻤﻮﺍ ﻭﻋﺎﻳﻨﻮﺍ ﻣﻦ ﺍﳌﻄﺎﺑﻘﺔ‬
‫ﺍﻟﺘﺎﻣﺔ ﻣﺎ ﺑﲔ ﻓﺤﻮﻯ ﺍﻟﺪﻋﺎﻭﻯ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﺨﱪﺓ ﻋﻦ ﻫﺬﻩ ﺍﳌﻐﻴﺒﺎﺕ‪ ،‬ﻭﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺼﺪﺭ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ‬ﲝﺎﻝ‪،‬‬
‫ﻻﻧﺴﺪﺍﺩ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ ﻟﻌﺼﺮﻩ ﻋﻠﻰ ﺍﻟﻌﻠﻢ ‪‬ﺎ ﺃﻭ ﺣﱴ ﺗﺼﻮﺭﻫﺎ‪ ،‬ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﱵ ﻫﻢ ﺃﺧﱪ ﺍﻟﻨﺎﺱ ‪‬ﺎ‪.‬‬
‫ﻭﺷﺘﺎﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺎﱂ‪ ،‬ﻫﺬﻩ ﻣﻮﺍﺻﻔﺎﺗﻪ‪ ،‬ﻳﺴﺄﻝ ﺍﻟﻜﻮﻥ ﻟﻴﺠﻴﺐ‪ ،‬ﻭﻳﻠﺢ ﻟﻴﺒﺪﺉ ﻟﻪ ﺍﻟﻮﺟﻮﺩ ﺃﻭ ﻳﻌﻴﺪ‪ ،‬ﻭﻳﻨﻮﻉ ﰲ ﺍﻷﺳﺌﻠﺔ‬
‫ﻭﺍﻟﺘﺠﺎﺭﺏ ﻭﺿﺮﻭﺏ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻔﻜﲑ ﻟﻜﺸﻒ ﺣﺠﺐ ﺍﳌﺴﺘﻮﺭ‪ ،‬ﻭﺑﲔ ﻣﺘﻔﻠﺴﻒ ﻋﺎﻃﻞ ﻭﺷﺎﺭﺩ ﺍﻟﺬﻫﻦ ﻳﺘﺨﺮﺹ ﺍﳌﺴﺎﺋﻞ‬
‫ﺧﺮﺻﺎ ﻭﳛﺪﺳﻬﺎ ﺣﺪﺳﺎﹰ ﻭﻳﺮﺟﻢ ﺑﺎﻟﻐﻴﺐ ﳝﻨﺔ ﻭﻳﺴﺮﺓ ﻭﻳﻨﺎﺩﻱ ﺍﳊﻘﺎﺋﻖ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻳﺸﻬﺪ ﺑﻪ ﺗﺎﺭﻳﺦ ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﺍﻟﻐﺮﺑﻴﺔ ﻷﻛﺜﺮ ﻣﻦ ‪ 2500‬ﺳﻨﺔ‪.‬‬
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‫ﻭﻇﺎﻫﺮ ﻣﻦ ﻣﻀﻤﻮﻥ ﻧﺺ ﺍﻟﻘﻨﻮﺟﻲ‪ ،‬ﻭﺇﱃ ﺯﻣﻨﻪ ﻣﻊ ﺇﻃﻼﻟﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﺃﻥ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺘﻌﺎﻃﲔ ﻟﻠﻌﻠﻢ ﺃﻭ‬
‫ﻣﺴﻤﺎﻩ ﺍﻧﺰﻟﻖ ‪‬ﻢ ﺍﻟﻔﻬﻢ ﺍﻧﺰﻻﻗﺎﹰ ﺩﻻﻟﻴﺎﹰ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﻧ‪‬ﺠﻌﺔ ﻭﺍﻧﺘﻮﺍﺀ ﻋﻦ ﺃﺻﻮﻟﻪ ﻭﺛﻮﺍﺑﺘﻪ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﱂ ﻳﺘﻮﺍﻥ ﺍﳌﺘﻔﻠﺴﻔﺔ‬
‫ﺍﶈﺴﻮﺑﲔ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺑﻌﺾ ﺍﻷﺻﻮﻟﻴﲔ ﺍﳌﺘﺄﺛﺮﻳﻦ ‪‬ﻢ ﻣﻦ ﺗﺒﲏ‪ ،‬ﻭﺑﺒﻼﻫﺔ ﳕﻄﻴﺔ‪ ،‬ﺍﳌﻨﻈﻮﻣﻪ ﺍﻟﻔﻜﺮﻳﺔ ﺍﻷﺭﺳﻄﻴﺔ ﻭﻋﻠﻰ‬
‫ﻋﻼ‪‬ﺎ‪ ،‬ﺟﺎﻋﻠﲔ ﻣﻨﻬﺎ ﺍﻷﳕﻮﺫﺝ ﻭﺍﳌﻌﻴﺎﺭ ﰲ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺮﺻﲔ‪ ،‬ﺣﱴ ﺫﻫﺐ ﺷﺎﺭﺡ ﺷﻬﲑ ﳌﻨﻈﻮﻣﺔ ﺃﺭﺳﻄﻮ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻗﺎﺿﻲ‬
‫ﺑﺎﺭﺯ‪ ،‬ﻛﺎﺑﻦ ﺭﺷﺪ ﺍﳊﻔﻴﺪ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﻘﺮﻃﱯ )ﺕ‪ 595 :‬ﻫـ(‪ :‬ﺇﱃ ﺍﻋﺘﺒﺎﺭ ﺃﺭﺳﻄﻮ‪ :‬ﻣ‪َ‬ﻠﻚ ﺃﺭﺳﻠﻪ ﺍﷲ ﻟﺘﻌﻠﻴﻤﻨﺎ !‪،‬‬
‫ﻭﺫﻫﺐ ﺃﺻﻮﱄ ﳐﺮﻑ ﻭﻣﺘﺼﻮﻑ ﺟﻠﺪ ﻛﺄﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )ﺕ‪ 505 :‬ﻫـ( ﺇﱃ ﺍﻟﺘﻄﻮﻳﺢ ﲟﻘﻮﻟﺔ ﺃﻥ ﻣﻦ ﳚﻬﻞ ﲟﻨﻄﻖ‬
‫ﺃﺭﺳﻄﻮ‪ ،‬ﻻ ﻳﻌﺘﺪ ﺑﻌﻠﻤﻪ!‪،‬‬
‫ﺑﻴﻨﻤﺎ ﻫﺬﺍ ﺍﳌﻨﻄﻖ ﰲ ﻟﺒﻪ ﻭﻓﺼﻪ ﻭﻓﺼﻠﻪ‪ ،‬ﲢﺼﻴﻼﺕ ﺣﻮﺍﺻﻞ ﻭﺗﺴﻔﺴﻂ ﳏﺾ ﻏﲑ ﻣﻨﺘﺞ ﻭﻻ ﻧﺎﻓﻊ ﻭﻻ ﺑﺬﻱ ﺟﺪﻭﻯ‪.‬‬
‫ﻭﻛﺎﻥ ﺃﻭﻝ ﻣﻦ ﺗﻨﺒﻪ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﺍﻟﻠﻐﻮﻱ ﻟﻠﻤﻨﻄﻖ ﺍﻟﻴﻮﻧﺎﱐ‪ ،‬ﻭﺑﻜﻮﻧﻪ ﻣﺮﺗﺒﻄﺎﹰ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﲟﻌﺘﻘﺪﺍﺕ ﺃﺻﺤﺎﺑﻪ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﻟﻼﻫﻮﺕ ﺍﻹﻏﺮﻳﻘﻲ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﰲ "ﻧﻘﺾ ﺍﳌﻨﻄﻖ"‪،‬‬
‫ﻭﺍﳌﺆﺳﻒ ﻫﻮ ﺃﻥ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﺑﻌﺪﻩ ﺍﺳﺘﻐﻞ ﻫﺬﻩ ﺍﻟﻜﻮﺓ ﺍﳌﻔﻬﻮﻣﻴﺔ ﺍﻟﱵ ﺃﻃﻞ ﻣﻨﻬﺎ ﺍﻹﻣﺎﻡ ﻋﻠﻰ "ﺍﳌﻨﻄﻖ‬
‫ﺍﻹﻏﺮﻳﻘﻲ" ﻛﻤﻔﻬﻮﻡ ﻭﻛﻤﻤﺎﺭﺳﺔ‪ ،‬ﻟﻴﻨﻄﻠﻖ ﻣﻨﻬﺎ ﺇﱃ ﺁﻓﺎﻕ ﺟﺪﻳﺪﺓ ﰲ ﺗﻄﻮﻳﺮ ﻫﺬﺍ ﺍﳊﻘﻞ ﻣﻦ ﻣﻨﻈﻮﺭ ﺣﻴﺎﺩﻱ ﻭﻛﻮﱐ ﳏﺾ‬
‫ﺑﺎﻵﻟﻴﺎﺕ ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱵ ﻳﺘﻴﺤﻬﺎ ﻟﻪ‪" :‬ﺍﻷﳕﻮﺫﺝ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ ﰲ ﺗﺄﺻﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ"‪ .‬ﻭﻣﺎ ﺫﻟﻚ ﺳﻮﻯ ﻟﻌﺠﻤﺔ ﻭﺃﻣﻴﺔ‬
‫ﺍﳌﻨﺘﺴﺒﲔ ﺯﻭﺭﺍﹰ ﻭ‪‬ﺘﺎﻧﺎﹰ ﺇﱃ ﺍﻹﻣﺎﻡ ﺭﲪﻪ ﺍﷲ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺯﻟﻨﺎ ﻧﺸﺎﻫﺪ ﻣﻦ ﺃﳕﺎﻃﻬﻢ‪ ،‬ﻛﻘﺬﻯ ﰲ ﻋﲔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻭﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻟﻘﻰ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺒﻠﻴﺪ ﲜﺮﺍﻧﻪ ﻋﻠﻰ ﺳﺎﺣﺔ ﺍﳉﻤﻴﻊ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪12‬‬

‫ﺃﻣﺎ ﺗﻠﻚ ﺍﻟﻨﻘﻠﺔ ﺍﻟﻨﻮﻋﻴﺔ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﻟﻠﻤﻨﻄﻖ‪ ،‬ﺍﻟﱵ ﲪ‪‬ﻠﺖ ‪‬ﺎ ﺃﻓﻜﺎﺭ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﳌﺨﻀﺮﻡ ﺍﻟﻔﺬ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻣﺸﺎﻏﻠﻪ ﺍﻷﺧﺮﻯ‬
‫ﻭﻋﻠﻰ ﻋﺪﺓ ﺟﺒﻬﺎﺕ‪ ،‬ﻓﻠﻦ ﺗﺘﺤﻘﻖ ﺳﻮﻯ ﻋﻠﻰ ﻳﺪ ﺍﻷﻭﺭﻭﺑﻴﲔ ﻻﺣﻘﺎﹰ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻮﻋﺒﻮﺍ ﻋﻠﻮﻡ ﺍﻹﺳﻼﻡ ﻭﻫﻀﻤﻮﻫﺎ ﻛﻞ‬
‫ﺍﳍﻀﻢ‪ ،‬ﻟﺘﻨﻘﻠﺐ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺑﺴﺒﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻋﻲ ﺍﳌﻨﻌﻜﺲ ﻭﻫﺬﺍ ﺍﻹﺩﺭﺍﻙ ﻟﻸﻣﻮﺭ‪ ،‬ﺭﺃﺳﺎﹰ ﻋﻠﻰ ﻋﻘﺐ‪ ،‬ﻟﻴﺼﺒﺢ ﺍﳌﺴﻠﻤﻮﻥ‬
‫ﻫﻢ ﺍﻟﻼﻫﺜﻮﻥ ﰲ ﻣﺆﺧﺮﺓ ﺍﻟﺮﻛﺐ ﺍﳊﻀﺎﺭﻱ‪ ،‬ﻻ ﺗﺴﻤﻊ ﳍﻢ ﻣﻦ ﺣﺲ ﻭﻻ ﻣﻦ ﺭﻛﺰ ﰲ ﺃﻱ ﳎﺎﻝ ﻛﺎﻥ‪ ،‬ﻭﻳﺘﻘﺪﻣﻬﻢ‬
‫ﺍﻷﻭﺭﻭﺑﻴﻮﻥ ﲟﺮﺍﺣﻞ ﰲ ﻛﻞ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻳﺒﺰﻭ‪‬ﻢ ﰲ ﻛﻞ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻭﷲ ﺍﻷﻣﺮ ﻣﻦ ﻗﺒﻞ ﻭﻣﻦ ﺑﻌﺪ‪.‬‬
‫‪13‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻋﻠﻢ ﺍﻟﺤﺪﻳﺚ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ‬

‫‪ >oè‚£]ÜÂ>Ìè†Ãi‬‬
‫ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ :‬ﻫﻮ ﺃﻗﻮﺍﻝ ﺍﻟﻨﱯ ‪ ‬ﻭﺃﻓﻌﺎﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻫﻮ ﺍﳌﺸﻬﻮﺭ ﻟﺪﻯ ﻋﻠﻤﺎﺀ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﺃﻣﺎ "ﺍﳊﺪﻳﺚ" ﻓﻬﻮ‪ :‬ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱯ ‪ .‬ﻭﳜﺘﺺ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﺮﻓﻮﻋﺔ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻹﻃﻼﻕ ﻭﻻ ﻳﺮﺍﺩ ﺑﻪ ﺍﳌﻮﻗﻮﻓﺎﺕ ﻋﻠﻰ‬
‫ﺍﻟﺼﺤﺎﺑﺔ‪.‬‬
‫ﻭﻫﻮ ﻳﻨﻘﺴﻢ ﻋﻨﺪﻫﻢ ﺇﱃ ﲣﺼﺼﲔ ﻣﺘﻜﺎﻣﻠﲔ ﻭﳘﺎ‪:‬‬
‫ﻋﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﺃﻭ “ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ"‪ :‬ﻭﻫﻮ ﻋﻠﻢ ﻳﺒﺤﺚ ﻓﻴﻪ ﻋﻦ ﻛﻴﻔﻴﺔ ﺍﺗﺼﺎﻝ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺎﻟﺮﺳﻮﻝ ‪ -  -‬ﻣﻦ ﺣﻴﺚ‬ ‫‪.1‬‬
‫ﺃﺣﻮﺍﻝ ﺭﻭﺍ‪‬ﺎ‪ :‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻀﺒﻂ ﻭﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﻛﻴﻔﻴﺔ ﺍﻟﺴﻨﺪ‪ :‬ﺍﺗﺼﺎﻻ ﻭﺍﻧﻘﻄﺎﻋﺎ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬
‫ﻭﻇﺎﻫﺮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭ‪‬ﺬﻩ ﺍﳌﻮﺍﺻﻔﺎﺕ‪ :‬ﻋﻠﻢ ﻧﻘﻠﺔ ﻭﺣﻮﺍﻣﻞ ﺑﺎﻷﺳﺎﺱ‪.‬‬
‫ﻋﻠﻢ ﺍﻟﺪﺭﺍﻳﺔ‪ :‬ﻭﻫﻮ ﻋﻠﻢ ﻣﺘﺸﻌﺐ ﺍﻟﺘﺨﺼﺼﺎﺕ ﻳﺒﺤﺚ ﰲ ﺍﳌﻌﺎﱐ ﺍﳌﻔﻬﻮﻣﺔ ﻣﻦ ﺃﻟﻔﺎﻅ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻋﻦ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺑﻨﺎﺀﺍﹰ ﻋﻠﻰ ﻗﻮﺍﻋﺪ‬ ‫‪.2‬‬
‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻭﺿﻮﺍﺑﻂ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻭﺍﳌﻄﺎﺑﻘﺔ ﻣﻊ ﺃﺣﻮﺍﻝ ﺍﻟﻨﱯ ‪. ‬‬
‫ﻭﻫﺬﺍ ﻋﻠﻢ ﻧﺼﻮﺹ ﲢﻠﻴﻠﻲ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﱪ ﺃﻋﻤﺎﻗﻪ ﻭﻳﻔﻚ ﺃﻟﻐﺎﺯﻩ ﺳﻮﻯ ﺍﳌﺘﺨﺼﺼﻮﻥ ﺍﳌﺨﻀﺮﻣﻮﻥ‬
‫ﺍﻟﺬﻳﻦ ﺃﺣﺎﻃﻮﺍ ﺑﺎﳊﻘﻮﻝ ﺍﻹﺳﻘﺎﻃﻴﺔ ﳍﺬﻩ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﻤﺜﻞ ﻟﻪ ﺑﺄﻣﺜﻠﺔ ﺣﻴﺔ ﻻﺣﻘﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬
‫ﺃﻣﺎ "ﺍﻟﺴﻨﺔ" ﻓﺘﻄﻠﻖ ﰲ ﺍﻷﻛﺜﺮ ﻋﻠﻰ ﻣﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﻗﻮﻝ ﺃﻭ ﻓﻌﻞ ﺃﻭ ﺗﻘﺮﻳﺮ‪ .‬ﻓﻬﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺮﺍﺩﻓﺔ ﻟﻠﺤﺪﻳﺚ‬
‫ﻋﻨﺪ ﻋﻠﻤﺎﺀ ﺍﻷﺻﻮﻝ‪ ،‬ﺇﻻ ﺃ‪‬ﺎ ﺃﻋﻢ ﻣﻨﻪ ﻋﻨﺪ ﻣﻦ ﳜﺺ ﺍﳊﺪﻳﺚ ﲟﺎ ﺃﺿﻴﻒ ﺇﱃ ﺍﻟﻨﱯ ‪ ‬ﻣﻦ ﻗﻮﻝ ﻓﻘﻂ‪.‬‬
‫‪ >|ø‘÷]>Ìè†Ãi‬‬
‫ﻳﻌﺮﻑ "ﺍﻻﺻﻄﻼﺡ" ﰲ ﻣﻌﻨﺎﻩ ﺍﻟﻌﺎﻡ ﻟﺪﻯ ﻛﺎﻓﺔ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻪ ﻣﻦ ﺍﻹﺳﻼﻣﻴﲔ ﲢﺖ ﻣﻈﻠﺔ‪" :‬ﺍﻷﳕﻮﺫﺝ ﺍﻹﺭﺷﺎﺩﻱ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻌﺎﻡ" ﺑﺄﻧﻪ ﺍﺗﻔﺎﻕ ﲨﺎﻋﺔ ﻋﻠﻰ ﺍﺳﺘﻌﻤﺎﻝ "ﻟﻔﻆ" ﰲ ﻣﻌﲎ ﻣﻌﲔ‪ ،‬ﻏﲑ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻊ ﻟﻪ ﰲ ﺃﺻﻞ ﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﻛﻤﺜﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﻳﻘﻮﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻤﺮ ﺍﳉﹶﻌ‪‬ﺒ‪‬ﺮﻱ )‪ 640‬ﻫـ‪ 1242/‬ﻡ – ‪732‬‬
‫ﻫـ‪ 1332/‬ﻡ( ﰲ ﺷﺮﺡ "ﺍﻟﺸﺎﻃﺒﻴﺔ"‪:2‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺮﺍﺀ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﺴﻤﻮﺍ ﺍﻟﻘﺮﺍﺀﺓ‪ :‬ﻟﻺﻣﺎﻡ‪ ،‬ﻭﺍﻟﺮﻭﺍﻳﺔ ﻟﻶﺧﺬ ﻋﻨﻪ ﻣﻄﻠﻘﺎ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ ﻟﻶﺧﺬ ﻋﻦ ﺍﻟﺮﺍﻭﻱ‪ .‬ﻓﻴﻘﺎﻝ‪ :‬ﻗﺮﺍﺀﺓ‬
‫ﻧﺎﻓﻊ‪ ،‬ﺭﻭﺍﻳﺔ ﻗﺎﻟﻮﻥ‪ ،‬ﻃﺮﻳﻖ ﺃﰊ ﻧﺸﻴﻂ‪ ،‬ﻟﻴﻌﻠﻢ ﻣﻨﺸﺄ ﺍﳋﻼﻑ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﻟﻜﻞ ﺇﻣﺎﻡ ﺭﺍﻭ ﻓﻠﻜﻞ ﺭﺍﻭ ﻃﺮﻳﻖ‪) .‬ﺍﻧﺘﻬﻰ(‬

‫‪2‬‬
‫ﻛﺸﻒ ﺍﻟﻈﻨﻮﻥ )‪ ،(1317 :2‬ﺩﺍﺭ ﺍﻟﻜﺘﺐ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﻃﺒﻌﺔ ‪ 1412‬ﻫـ‪ 1992/‬ﻡ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪14‬‬

‫ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺤﺪﺛﲔ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻃﺎﻫﺮ ﺑﻦ ﺻﺎﱀ ﺍﻟﺴﻤﻌﻮﱐ ﺍﳉﺰﺍﺋﺮﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ )‪ 1268‬ﻫـ‪ 1852/‬ﻡ –‬
‫‪ 1338‬ﻫـ‪ 1920/‬ﻡ(‪:3‬‬
‫ﻭﻗﺪ ﺩﻋﺎﻫﻢ )ﺃﻱ ﺍﶈﺪﺛﲔ( ﺍﻟﻨﻈﺮ ﰲ ﺃﺣﻮﺍﻝ ﺍﻟﺮﻭﺍﺓ ﻭﺍﳌﺮﻭﻱ ﻭﺍﻟﺮﻭﺍﻳﺔ ﺇﱃ ﺃﻥ ﻳﺼﻄﻠﺤﻮﺍ ﻋﻠﻰ ﺃﲰﺎﺀ ﻳﺘﺪﺍﻭﻟﻮ‪‬ﺎ ﺑﻴﻨﻬﻢ ﺗﺴﻬﻴﻼ ﻟﻠﺒﺤﺚ‬
‫ﻛﻤﺎ ﻓﻌﻞ ﻏﲑﻫﻢ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﻔﻨﻮﻥ ﻭﻗﺪ ﺟﻌﻞ ﻣﻦ ﺑﻌﺪﻫﻢ ﻣﺎ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻴﻪ ﻓﻨﺎ ﻣﺴﺘﻘﻼ ﲰﻮﻩ ﺏ "ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ" ﻭﻗﺪ ﺍﻋﺘﲎ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﺑﻪ ﻭﺃﻟﻔﻮﺍ ﻓﻴﻪ ﻣﺆﻟﻔﺎﺕ ﻛﺜﲑﺓ ﻭﻫﻮ ﻓﻦ ﻻ ﻳﺴﻊ ﻃﺎﻟﺐ ﻋﻠﻢ ﺍﻷﺛﺮ ﺟﻬﻠﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﻇﻞ ﻭﺍﺿﺤﺎﹰ ﰲ ﺃﺫﻫﺎﻥ ﺍﻻﺻﻄﻼﺣﻴﲔ ﺍﳌﺴﻠﻤﲔ ﺃﻥ "ﺍﻟﻠﻔﻆ"‪ :‬ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﰲ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﻟﻪ ﻳﻜﻮﻥ‬
‫"ﺣﻘﻴﻘﺔ" ﺑﺎﻟﻨﺴﺒﺔ ﻷﺻﺤﺎﺏ ﺍ‪‬ﺎﻝ ﺍﻟﺘﺨﺼﺼﻲ ﺍﳌﻌﲏ ﻭ"ﳎﺎﺯﺍ" ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻏﲑﻫﻢ‪.‬‬
‫ﻭﻫﻢ ﻳﻘﺼﺪﻭﻥ ﺏ"ﺍﳊﻘﻴﻘﺔ" ﻫﻨﺎ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺍﳌﺴﺘﻌﻤﻠﺔ ﰲ ﻣﻌﻨﺎﻫﺎ ﺑﺎﻟﺘﺤﻘﻴﻖ ﺃﻭ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻌﺘﻘﺪﻭﻥ‬
‫ﺁﻧﺬﺍﻙ‪ ،‬ﻣﻦ ﲤﺎﺛﻞ ﺍﳊﻘﺎﺋﻖ ﻣﻊ ﺍﻟﻮﻗﺎﺋﻊ‪.‬‬
‫ﻭﻳﻘﺼﺪﻭﻥ ﻛﺬﻟﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻴﲔ ﺍﻹﺳﻘﺎﻁ ﺍ‪‬ﺎﱄ ﻟﻠﻔﻆ ﺍﳌﻨﺤﻮﺙ ﰲ ﺣﻘﻞ ﺍﻟﺘﺪﺍﻭﻝ ﺍﻷﺻﻠﻲ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﻟﻔﻬﻢ‪ ،‬ﺃﻣﻜﻨﻬﻢ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻃﻴﻒ ﺷﺎﺳﻊ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﻟﻴﻤﻴﺰﻭﺍ ﻣﺎ ﺑﲔ "ﺍﳊﻘﻴﻘﺔ ﺍﻟﻠﻐﻮﻳﺔ"‪ ،‬ﻭ"ﺍﳊﻘﻴﻘﺔ ﺍﻟﺸﺮﻋﻴﺔ"‪ ،‬ﻭ‬
‫"ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﺮﻓﻴﺔ"‪ ،‬ﻭ"ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﻴﻤﻴﺎﺋﻴﺔ"‪ ،‬ﻭ"ﺍﳊﻘﻴﻘﺔ ﺍﻟﻄﺒﻴﺔ"‪...‬ﻭﻫﻠﻢ ﺟﺮﺍ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﰲ ﻫﺬﺍ ﺍﻟﺘﻌﻴﲔ‪ ،‬ﺇﳕﺎ ﺟﺎﺀ ﻣﻦ ﻛﻮﻥ ﻫﺆﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ ﻗﺪ ﺗﻘﺮﺭ ﻋﻨﺪﻫﻢ ﺃﻥ "ﺍﻟﻠﻔﻈﺔ" ﳝﺘﻨﻊ ﺃﻥ ﺗﺪﻝ ﻋﻠﻰ ﻣﺴﻤﻰ ﻣﻦ‬
‫ﻏﲑ ﻭﺿﻊ ﺃﻭ ﺍﺻﻄﻼﺡ‪.‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ‪ ،‬ﻓﻤﱴ ﺗﻌﲔ ﺍﳊﻘﻞ ﺍﻟﺘﺨﺼﺼﻲ ﺍﳌﺮﺍﺩ ﻧﺴﺒﺖ "ﺍﳊﻘﻴﻘﺔ" ﺇﻟﻴﻪ ﺗﻠﻘﺎﺋﻴﺎﹰ ﻓﻘﻴﻞ ﻋﻨﻬﺎ "ﻟﻐﻮﻳﺔ" ﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﻭﺿﻌﻬﺎ‬
‫ﻭﺍﺿﻊ ﺍﻟﻠﻐﺔ‪ .‬ﻭﻗﻴﻞ "ﺷﺮﻋﻴﺔ" ﺇﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﻭﺿﻌﻬﺎ ﺍﻟﺸﺎﺭﻉ‪ .‬ﻭﻗﻴﻞ "ﻓﻴﺰﻳﺎﺋﻴﺔ" )ﻃﺒﻴﻌﻴﺔ( ﺇﻥ ﻛﺎﻥ ﻭﺍﺿﻌﻬﺎ ﻋﺎﱂ ﻃﺒﻴﻌﺔ‪.‬‬
‫ﻭﻣﱴ ﱂ ﻳﺘﻌﲔ ﺍﳊﻘﻞ ﺍﳌﺮﺍﺩ ﻭﻛﺎﻧﺖ "ﺍﻟﻠﻔﻈﺔ" ﺷﺎﺋﻌﺔ ﻭﻣﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻗﻴﻞ ﻓﻴﻬﺎ "ﻋﺮﻓﻴﺔ"‪.‬‬
‫ﻭﻗﺪ ﺗﻘﺮﺭ ﻋﻨﺪ ﺍﶈﻘﻘﲔ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﳌﻦ ﺗﻜﻠﻢ ﰲ ﻓﻦ ﻣﻦ ﺍﻟﻔﻨﻮﻥ ﺃﻥ ﻳﻮﺭﺩ ﺍﻷﻟﻔﺎﻅ ﺍﳌﺘﻌﺎﺭﻓﺔ ﻓﻴﻪ‬
‫ﻣﺴﺘﻌﻤﻼ ﳍﺎ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﺍﳌﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﺭﺑﺎﺑﻪ‪ .‬ﻭﻗﺎﻟﻮﺍ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺄﻥ ﻣﻦ ﺧﺎﻟﻒ ﺫﻟﻚ ﺇﻣﺎ ﺟﺎﻫﻞ ﲟﻘﺘﻀﻰ ﺍﳌﻘﺎﻡ ﺃﻭ‬
‫ﻗﺎﺻﺪ ﻟﻺ‪‬ﺎﻡ ﺃﻭ ﺍﻹﻳﻬﺎﻡ‪.‬‬
‫ﻭﻣﺜﻠﻮﺍ ﻟﺬﻟﻚ ﺑﻘﻮﻝ ﻗﺎﺋﻞ ﻋﻦ ﺣﺪﻳﺚ ﺿﻌﻴﻒ ﺇﻧﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ! ﻭﻣﱴ ﺍﻋﺘﺮﺽ ﻋﻠﻴﻪ ﻣﻌﺘﺮﺽ ﻣﻮﻩ ﺍﻟﻜﻼﻡ ﻭﻗﺎﻝ‪ :‬ﻭﺻﻔﺘﻪ‬
‫ﺑﺎﳊﺴﻦ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻌﲎ ﺍﻟﻠﻐﻮﻱ ﻻﺷﺘﻤﺎﻝ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ !‬
‫ﻓﺒﻜﺘﻮﺍ ﺃﺷﺪ ﺍﻟﺘﺒﻜﻴﺖ ﻋﻠﻰ ﻣﻦ ﻳﺘﻤﺤﻞ ﺍﻟﺘﻄﻮﻳﺢ ﲜﻤﻠﺔ‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻻﺻﻄﻼﺡ‪ ،‬ﻛﻠﻤﺎ ﻋﻦ‪ ‬ﻟﻪ ﳐﺎﻟﻔﺔ ﺍﳌﺼﻄﻠﺢ ﺍﳌﻌﻴﺎﺭﻱ‬
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‫ﺍﳌﺘﻔﻖ ﻋﻠﻴﻪ ﺑﲔ ﺃﺋﻤﺔ ﺍﳊﻘﻞ‪ ،‬ﻭﻗﺎﻟﻮﺍ ﻓﻴﻪ ﺑﺄﻧﻪ ﻳﻀﻊ ﻧﻔﺴﻪ ﰲ ﻭﺿﻊ ﻣﻦ ﻳﺘﻤﺤﻞ ﺍﻟﻌﺬﺭ ﻟﻌﺎﺫﻝ ﰲ ﺻﻮﺭﺓ ﻋﺎﺫﺭ!‬
‫ﻭﺑﺘﺒﲔ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺘﻌﺮﻳﻔﺎﺕ ﻭﻫﺬﻩ ﺍﻻﺻﻄﻼﺣﺎﺕ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﺗﺎﻣﺔ ﲟﺘﻄﻠﺒﺎﺕ ﻗﻴﺎﻡ‬
‫"ﺍﺻﻄﻼﺣﻴﺔ ﻋﻠﻤﻴﺔ ﻣﻌﻴﺎﺭﻳﺔ" ﰲ ﺍﻟﻌﻠﻮﻡ ﻋﺎﻣﺔ ﻭﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺧﺎﺻﺔ‪ ،‬ﻻ ﲣﺘﻠﻒ ﰲ ﺷﻲﺀ ﻋﻤﺎ ﻫﻮ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‬
‫ﺑﲔ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ‪ ،‬ﻭﺇﳕﺎ ﺟﺎﺀﻫﻢ ﺍﳋﻠﻞ ﻣﻦ ﻛﻮ‪‬ﻢ ﻣﺰﺟﻮﺍ ﺑﲔ ﻣﺮﺟﻌﻴﺘﲔ‪ ،‬ﳘﺎ ﻛﺎﻟﺰﻳﺖ ﻭﺍﳌﺎﺀ ﻻ ﳝﺘﺰﺟﺎﻥ ﲝﺎﻝ!‬

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‫"ﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺛﺮ" )‪ ،(77 :1‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ – ﺣﻠﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪1416 ،‬ﻫـ ‪1995 /‬ﻡ‪ ،‬ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪.‬‬
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‫ﺗﻮﺟﻴﻪ ﺍﻟﻨﻈﺮ ﺇﱃ ﺃﺻﻮﻝ ﺍﻷﺛﺮ" )‪(78 :1‬‬
‫‪15‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻟﻜﻦ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻫﺬﺍ ﺍﳋﻠﻞ ﺍﻟﻘﺎﺗﻞ ﰲ ﺍﳌﻨﻈﻮﺭﻳﺔ‪ ،‬ﺇﻻ ﺃﻥ ﻣﺎ ﺭﺷﺢ ﰲ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ ﻣﻦ ﺿﺮﻭﺭﺓ ﺍﻟﱪﻫﻨﺔ ﻋﻠﻰ ﺍﻷﺷﻴﺎﺀ‬
‫ﻗﺒﻞ ﺍﻟﻘﺒﻮﻝ ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻣﻄﻠﺐ ﻗﺮﺁﱐ‪ ،‬ﺟﻌﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺘﺠﺮﻳﱯ ﻳﺘﺒﻮﺃ ﻣﻜﺎﻧﺔ ﱂ ﻳﺒﻠﻐﻬﺎ ﻗﻂ ﰲ ﺃﻱ ﻋﺼﺮ ﻣﻦ ﺍﻟﻌﺼﻮﺭ ﻗﺒﻞ ﻃﺮﻭﺀ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ "ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ"‪ ،‬ﻭﻛﻤﺎ ﻫﻲ ﻣﺘﻌﺎﺭﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻴﻮﻡ ﰲ ﺍﻟﻐﺮﺏ ﻭﰲ ﺍﻟﻌﺎﱂ ﻗﺎﻃﺒﺔ‪ ،‬ﺇﳕﺎ ﺃﺧﺬﺕ‬
‫ﻣﻨﺎﻫﺠﻬﺎ ﺭﺃﺳﺎﹰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺑﺸﻬﺎﺩﺓ ﻋﻠﻤﺎﺀ ﺃﻭﺭﻭﺑﻴﲔ ﺃﻓﺬﺍﺫ ﱂ ﻳﻌﻤﻬﻢ ﺍﻟﺘﻌﺼﺐ‪ ،‬ﻭﺇﻻ ﻓﻬﻞ ﻛﺎﻥ ﻫﻨﺎﻙ ﻣﻦ ﻋﺎﻣﻞ ﺧﺎﺭﻕ‬
‫ﻟﻠﻌﺎﺩﺓ ﳝﻜﻨﻪ ﺇﺧﺮﺍﺝ ﺃﻭﺭﻭﺑﺎ ﻣﻦ ﻋﺼﻮﺭﻫﺎ ﺍﻟﻮﺳﻄﻰ ﺍﳌﻈﻠﻤﺔ‪ ،‬ﻛﻤﺎ ﻧﻌﺘﻮﻫﺎ ﺑﻌﺪ ﺃﻥ ﺭﺯﺣﺖ ﲢﺖ ﻭﻃﺄ‪‬ﺎ ﻷﻟﻒ ﻋﺎﻡ ﺑﺎﻟﺘﻤﺎﻡ‪،‬‬
‫ﻟﻮﻻ ﺍﺣﺘﻜﺎﻛﻬﻢ ﻭﺃﺧﺬﻫﻢ ﻋﻦ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻛﻞ ﺑﻄﺎﺭﻳﺎﺕ ﻣﻌﺎﺭﻓﻬﻢ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﻣﻨﺎﻫﺠﻬﻢ ﺍﻟﻌﻠﻤﻴﺔ ؟‪.‬‬
‫ﻭﻳﻨﻄﺮﺡ ﺳﺆﺍﻝ‪:‬‬
‫ﻛﻴﻒ ؟ ﻭﳌﺎﺫﺍ ﲣﻠﻒ ﺍﳌﺴﻠﻤﻮﻥ ﻋﻦ ﺍﻟﺮﻛﺐ ﺍﳊﻀﺎﺭﻱ ﻭﺭﺿﻮﺍ ﺑﻮﺿﻌﻬﻢ ﺍﳌﺰﺭﻱ ﻫﺬﺍ‪ ،‬ﻣﻊ ﺃﻥ ﺃﺳﻼﻓﻬﻢ ﻗﺪ ﺍﻧﻄﻠﻘﻮﺍ ﻣﻦ‬
‫ﻧﻘﻄﺔ ﺍﻟﺼﻔﺮ‪ ،‬ﻭﲝﻈﻮﻅ ﻣﺘﻼﺷﻴﺔ ﺗﻘﺮﻳﺒﺎﹰ ﻭﻣﻊ ﺫﻟﻚ ﺍﺳﺘﻄﺎﻋﻮﺍ‪ ،‬ﻭﰲ ﻇﺮﻑ ﻭﺟﻴﺰ‪ ،‬ﲢﻘﻴﻖ ﺗﻠﻚ ﺍﻟﻄﻔﺮﺓ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ ﺃ‪‬ﺮﺕ‬
‫ﺍﻟﻌﺎﱂ ﻭﺃﺫﻋﻦ ﳍﺎ ﻣﺆﺭﺧﻮﻥ ﻣﻦ ﺍﻟﻌﻴﺎﺭ ﺍﻟﺜﻘﻴﻞ ﻣﻦ ﺃﻣﺜﻞ ﺍﻹﳒﻠﻴﺰﻱ ﺇﺩﻭﺍﺭﺩ ﻏﻴﺒﻮﻥ )‪ (Edward Gibbon‬ﰲ ﻛﺘﺎﺑﻪ‪:‬‬
‫"ﺍﺿﻤﺤﻼﻝ ﻭﺳﻘﻮﻁ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ" )‪ (The Decline and Fall of the Roman Empire‬؟‪.‬‬
‫ﻟﻦ ﻧﺸﻐﻞ ﺃﻧﻔﺴﻨﺎ ﻫﻨﺎ ﺑﺎﻹﺟﺎﺑﺔ ﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﺃﻭ ﺍﻟﺒﻴﺰﻧﻄﻴﺔ ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﻀﻠﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﻗﺪ ﺃﺳﺎﻟﺖ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺪﺍﺩ ﻭﻻ ﺗﺰﺍﻝ‪،‬‬
‫ﺑﻞ ﻭﺃﻋﻴﺖ ﻋﻘﻮﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻔﻜﺮﻳﻦ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﻭﺃﻗﻀﺖ ﻣﻀﺎﺟﻌﻬﻢ ﻣﻦ ﺩﻭﻥ ﻃﺎﺋﻞ‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﻭﲟﺎ ﺃﻧﻨﺎ ﳚﺐ ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﺍﹰ ﺃﻥ ﻧﺘﻮﺧﻰ ﺍﻹﳒﺎﺯ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ﰲ ﻛﻞ ﻣﺎ ﻧﻌﺎﰿ ﻣﻦ ﻣﺴﺎﺋﻞ ﺃﻭ ﻣﻌﻀﻼﺕ‪ ،‬ﺣﱴ ﻻ‬
‫ﺗﻈﻞ ﻣﻌﺎﳉﺘﻨﺎ ﳍﺎ ﺻﻮﺭﻳﺔ ﻭﺳﻔﺴﻄﺎﺋﻴﺔ ﻻ ﺗﻘﺪﻡ ﻭﻻ ﺗﺆﺧﺮ‪ ،‬ﻓﺴﻨﻄﺮﻕ ﺍﳌﻮﺿﻮﻉ ﻫﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﻋﻜﺲ ﺍﳊﻜﻤﺔ ﺍﳌﺄﺛﻮﺭﺓ‪ ،‬ﻣﻦ‬
‫ﺇﺣﺪﻯ ﻧﻮﺍﻓﺬﻩ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﺑﺪﻝ ﺍﻟﻮﻟﻮﺝ ﺇﻟﻴﻪ ﻣﻦ ﺑﺎﺑﻪ ﺍﻷﻭﺳﻊ‪ ،‬ﻛﻲ ﻻ ﻧﻐﺮﻕ ﰲ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻭﻧﺘﻴﻪ ﰲ ﺍﻟﻌﻤﻮﻣﻴﺎﺕ‪.‬‬
‫ﻭﲟﺎ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻛﺎﻥ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ‪ ،‬ﻭﺳﻴﻈﻞ ﻭﺇﱃ ﺃﻥ ﻳﺮﺙ ﺍﷲ ﺍﻷﺭﺽ ﻭﻣﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﺇﺣﺪﻯ ﺍﻟﻨﻮﺍﻓﺬ ﺍﳌﻬﻤﺔ‬
‫ﺍﻟﱵ ﳝﻜﻦ ﺍﻹﻃﻼﻝ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﺼﻔﺘﻪ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺍﳌﺼﺪﺭ ﺍﻟﺘﺸﺮﻳﻌﻲ ﺍﻟﺜﺎﱐ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪،‬‬
‫ﻭﺛﺎﻧﻴﺎﹰ‪ :‬ﺑﻜﻮﻧﻪ ﺃﻫﻢ ﻋﺎﻣﻞ ﻣﺆﻃﺮ ﻭﻣﻨﻤﻂ ﻟﻠﺴﻠﻮﻙ ﺍﻟﻔﺮﺩﻱ ﻭﺍﳉﻤﺎﻋﻲ ﻟﻠﻤﺴﻠﻤﲔ‪،‬‬
‫ﻓﺒﺪﻳﻬﻲ‪ ،‬ﺃﻥ ﺃﻱ ﺩﺧﻴﻞ ﺃﻭ ﻣﺆﺛﺮ ﺃﺟﻨﱯ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺼﺪﺭ‪ ،‬ﺳﻴﺤﺪﺙ ﻻ ﳏﺎﻟﺔ ﺍﻧﺰﻳﺎﺣﺎﹰ ﺩﻻﻟﻴﺎﹰ ﰲ ﺍﳌﻔﺎﻫﻴﻢ ﻭﺍﻟﺘﺼﻮﺭﺍﺕ‪،‬‬
‫ﺳﻴﺰﻳﻎ ﺑﺎﻟﺴﻠﻮﻙ ﺍﻟﺴﻮﻱ ﻟﻐﺎﻟﺒﻴﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻟﻴﺤﻴﺪ ﻋﻦ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺍﻟﻨﻤﻄﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﻔﺘﺮﺿﺔ ﺃﻭ ﺍﳌﻄﻠﻮﺑﺔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪16‬‬

‫ﺗﻌﺮﻳﻔﺎﺕ ﻋﺎﻣﺔ ﻓﻲ ﻋﻠﻢ ﺍﻟﺤﺪﻳﺚ‬

‫_‪ êÃÛ¢]Ù^é~]Ù^uá^eØè‚ÃjÖ]æ|†¢]»Ù]çÎ‬‬
‫ﺗﻮﻗﻔﺖ ﺃﻭﺻﺎﻑ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﻋﻨﺪ ﺃﻓﻖ ﻣﺎ ﺧﻄﻪ ﳍﺎ ﺍﻷﻭﺍﺋﻞ ﻗﺒﻞ ﺃﻥ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺍﻟﺘﺪﻭﻳﻦ ﺍﻟﻜﱪﻯ ﻣﺎ ﺑﲔ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﻭ‪‬ﺎﻳﺘﻪ ﻭﻇﻬﺮ ﻭﻛﺄﻥ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺃﻛﻤﻞ ﺩﻭﺭﺗﻪ ﻭﺳﺮﺕ ﻋﻠﻴﻪ ﺍﳌﻘﻮﻟﺔ ﺍﳌﺄﺛﻮﺭﺓ‪" :‬ﻋﻠﻢ ﻧﻀﺞ ﻭﺍﺣﺘﺮﻕ" ﺍﻟﱵ‬
‫ﻫﻲ ﻋﺎﺩﺓ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﻣﻮﺕ ﺍﳊﻘﻞ ﺍﳌﻌﲏ‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﻇﻠﺖ ﻣﻊ ﺫﻟﻚ ﺃﺟﻴﺎﻝ ﻣﻦ ﺍﳌﺸﺘﻐﻠﲔ ﺑﻌﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻟﻘﺮﻭﻥ ﻋﺪﻳﺪﺓ ﺑﻌﺪ ﻧﻌﻲ ﺍﳊﻘﻞ ﻭﺍﻟﺘﺮﺣﻢ ﻋﻠﻴﻪ‪ ،‬ﺗﺴﺘﺮﺟﻊ ﻫﺬﻩ‬
‫ﺍﻟﺘﺮﺍﺛﻴﺔ‪ ،‬ﺑﺘﻘﻠﻴﺪ ﺷﺒﻪ ﺃﻋﻤﻰ ﺩﻭﻥ ﺍﳉﺮﺃﺓ ﻋﻠﻰ ﻣﺴﺎﺀﻟﺔ ﻣﺎ ﻳﺴﺘﺤﻖ ﺍﳌﺴﺎﺀﻟﺔ ﺃﻭ ﻣﺮﺍﺟﻌﺔ ﻣﺎ ﻳﺴﺘﻮﺟﺐ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪،‬‬
‫ﲝﺴﺐ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ﺍﳊﺪﻳﺜﻲ ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﺃﺻﻞ ﻟﻪ ﺭﻭﺍﺩ ﺍﳊﻘﻞ ﺍﻷﻭﺍﺋﻞ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﻟﻌﻮﺍﺭ ﺍﻟﻼﻓﺖ ﻟﻠﻨﻈﺮ ﰲ ﺑﻌﺾ ﻣﻔﺮﺩﺍﺕ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺍﻋﺘﱪﺕ ﺻﺤﻴﺤﺔ ﻣﻊ ﺃﻥ ﺣﺎﳍﺎ ﻳﺼﺮﺥ ﰲ ﻭﺟﻪ‬
‫ﺍﻟﻘﺎﺭﺉ ﳍﺎ‪ ،‬ﻭﲝﺴﺐ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ ﻟﻌﺼﺮﻧﺎ‪ ،‬ﺑﺄ‪‬ﺎ ﻣﻜﺬﻭﺑﺔ ﺣﺘﻤﺎﹰ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭﻗﺪ ﻧﺘﺞ ﻋﻦ ﻫﺬﻩ ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﺣﺮﺍﺱ ﺍﻟﻨﻈﺮﻳﺔ‪ ،‬ﺗﺴﺮﺏ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺒﻬﺮﺝ ﻟﻮﺍﺫﺍﹰ ﺇﱃ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﺜﺒﺖ‬
‫ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫ﰒ ﺗﻔﺎﻋﻠﺖ ﻫﺬﻩ ﺍﻟﻐﻔﻠﺔ ﻣﻊ ﻇﺎﻫﺮﺓ ﻣﺮﺿﻴﺔ ﺃﺧﺮﻯ ﲤﺜﻠﺖ ﰲ ﺍ‪‬ﺎﻡ ﺍﻟﻌﻘﻞ ﲨﻠﺔ ﻭﺗﻘﺪﻳﺲ ﺍﻟﻘﺮﻃﺎﺱ ﻭﺫﻟﻚ ﲜﻌﻞ ﳏﺘﻮﻳﺎﺗﻪ ﻣﻦ‬
‫ﺍﻷﺧﺒﺎﺭ ﺧﺎﺭﺝ ﺍﻟﻨﻘﺪ ﻭﲟﻨﺂﯽ ﻋﻦ ﺍﳌﺴﺎﺀﻟﺔ‪ ،‬ﻟﻴﺼﺎﺏ ﺍﳊﻘﻞ ﺑﺎﻟﻀﺮﺑﺔ ﺍﻟﻘﺎﺿﻴﺔ ﺍﻟﱵ ﻻ ﻗﻮﻣﺔ ﻟﻪ ﺑﻌﺪﻫﺎ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻇﺎﻫﺮﺓ ﻣﺮﺿﻴﺔ ﻛﻬﺬﻩ ﺗﺴﺘﻮﺟﺐ ﺗﺸﺨﻴﺺ ﺍﳌﺮﺽ ﻭﻣﺴﺒﺒﺎﺗﻪ ﻗﺒﻞ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻼﺝ ﺍﻟﻨﺎﺟﻊ‪.‬‬
‫ﻭﻧﻮﺭﺩ ﻓﻴﻤﺎ ﻳﻠﻲ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺳﻨﻠﺠﺄ ﺇﻟﻴﻬﺎ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺸﺨﻴﺺ ﺑﺎﳊﺎﻻﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻟﻠﻤﺸﺘﻐﻠﲔ ﺑﺎﳊﺪﻳﺚ‪،‬‬
‫ﻭﻗﺼﺪﻧﺎ ﺍﳌﻌﻠﻦ ﻫﻮ ﺃﻥ ‪‬ﺶ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻛﻞ ﺍﳌﺘﻄﻔﻠﲔ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﱃ ﺍﻷﺑﺪ‪.‬‬
‫‪ >»çãÓÖ]>æ_>êËãÓÖ]>Ìè†Ãi‬‬
‫ﻳﻄﻠﻖ ﰲ ﺍﻟﻠﻐﺔ ﻟﻔﻆ‪" :‬ﺍﻟﻜﹶﻬ‪‬ﻒ‪ "‬ﻋﻠﻰ ﺍﻟﺒﻴﺖ ﺍﳌﻨﻘﻮﺭ ﰲ ﺍﳉﺒﻞ‪ .‬ﻭﲨﻌﻪ "ﻛﹸﻬ‪‬ﻮﻑ‪ ."‬ﻭﻳﻘﺎﻝ ﻓﻼﻥ ﻛﹶﻬ‪‬ﻒ‪ :‬ﺃﻱ ﻣﻠﺠﺄ‪.‬‬
‫ﻭﺗﻜﻬﻒ ﺍﳉﺒﻞﹸ‪ :‬ﺻﺎﺭﺕ ﻓﻴﻪ ﻛﹸﻬﻮﻑ‪ ،‬ﻭﺗﻜﻬ‪‬ﻔﺖ ﺍﻟﺒﺌﺮ‪ :‬ﺻﺎﺭ ﻓـﻴﻬﺎ ﻣﺜﻞ ﺫﻟﻚ‪ .‬ﻭﻳﻘﺎﻝ‪ :‬ﻫﻮ ﻛﻬﻒ ﺃﹶﻫﻞ ﺍﻟﺮ‪‬ﻳ‪‬ﺐِ‪ :‬ﺇِﺫﺍ ﻛﺎﻧﻮﺍ‬
‫ﻳ‪‬ﻠﹸﻮﺫﻭﻥ ﺑﻪ ﻓﻴﻜﻮﻥ ﻭﺯ‪‬ﺭﺍﹰ ﻭﻣ‪‬ﻠﹾﺠﺄ ﳍﻢ‪.‬‬
‫ﻭﺳﻮﻑ ﻧﺼﻄﻠﺢ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺇﻃﻼﻕ ﺍﺳﻢ "ﻛﻬﻔﻲ"‪ :‬ﺃﻭ "ﻛﻬﻮﰲ"‪ ،‬ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﳕﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﳌﺘﻜﻠﺲ‪،‬‬
‫ﻭﺍﳌﺘﺤﺠﺮ‪ ،‬ﻭﺍﳌﺘﺠﺎﻭﺯ‪ ،‬ﻛﻤﻦ ﻳﻌﻴﺶ ﺑﺪﺍﺧﻞ "ﻛﻬﻒ" ﺃﻭ "ﻛﻬﻮﻑ" ﻣﻨﻌﺰﻻﹰ ﻋﻦ ﺍﻟﻌﺎﱂ ﺧﺎﺭﺟﻪ ﺃﻭ ﺣﻮﻟﻪ‪ ،‬ﻭﺧﺎﺭﺝ ﻋﺼﺮﻩ‪.‬‬
‫ﻓﻨﻘﻮﻝ "ﺗﻜﻬ‪‬ﻒ ﺍﻟﺮﺟﻞ" ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﺍﳉﺪﻳﺪ‪ ،‬ﻧﺮﻳﺪ ﺑﺬﻟﻚ ﺃﻧﻪ ﺻﺎﺭ "ﻛﻬﻔﻴﺎﹰ" ﰲ ﺗﻔﻜﲑﻩ‪.‬‬
‫‪ >ë…]q÷]>Ìè†Ãi‬‬
‫ﺠﺘ‪‬ﺮ‪.‬‬
‫"ﺍﳉِﺮ‪‬ﺓﹸ"‪ ،‬ﺑﺎﻟﻜﺴﺮ‪ ،‬ﺗﻘﺎﻝ ﰲ ﺍﻟﻠﻐﺔ ﳌﺎ ﳜﺮﺟﻪ ﺍﻟﺒﻌﲑ ﻟﻼﺟﺘﺮﺍﺭ‪ .‬ﻭﺍﺟ‪‬ﺘ‪‬ﺮ‪ ‬ﺍﻟﺒﻌﲑ‪ :‬ﻣﻦ "ﺍﳉِﺮ‪‬ﺓِ"‪ ،‬ﻭﻛﻞ ﺫﻱ ﻛﹶﺮِﺵٍ ﻳ‪ ‬‬
‫ﻭ"ﺍﳉِﺮ‪‬ﺓﹸ"‪ :‬ﻣﺎ ﳜﺮﺟﻪ ﺍﻟﺒﻌﲑ ﻣﻦ ﺑﻄﻨﻪ ﻟﻴ‪‬ﻤ‪‬ﻀ‪‬ﻐ‪‬ﻪ ﰒ ﻳﺒﻠﻌﻪ‪.‬‬
‫‪17‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﻧﺼﻄﻠﺢ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﺑﺈﻃﻼﻕ ﺍﺳﻢ‪" :‬ﺍ‪‬ﺘﺮ" ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﻠﻮﻙ ﻛﻼﻡ ﺳﺎﺑﻘﻴﻪ ﻣﻦ ﺩﻭﻥ ﺗﺪﺑﺮ ﺃﻭ ﻓﻬﻢ ﺃﻭ ﺇﺿﺎﻓﺔ ﻧﻮﻋﻴﺔ‪.‬‬
‫ﻓﻜﻞ ﻣﻦ ﻫﺬﻩ ﺣﺎﻟﻪ ﻓﻬﻮ ﺍﺟﺘﺮﺍﺭﻱ‪ .‬ﺣﻴﺚ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺃﻥ ﳜﺮﺝ ﻣﺎ ﰲ ﺑﻄﻮﻥ ﻏﲑﻩ ﻟﻴﻠﻮﻛﻪ‪.‬‬
‫ﻭﻣﺜﻞ ﻫﺬﺍ ﻣﻨﺒﻮﺫ ﰲ ﺍﻟﻌﻠﻢ‪.‬‬
‫‪ >ëç£]>Ìè†Ãi‬‬
‫"ﺍﳊﹶﺸ‪‬ﻮ‪ "‬ﰲ ﺍﻟﻠﻐﺔ‪ :‬ﻣﺎ ﺣﺸﻮﺕ ﺑﻪ ﻓﺮﺍﺷﺎ ﺃﻭ ﻏﲑﻩ‪ .‬ﻭﲰﻲ ﺍﻟﻘﹸﻄﹾﻦ‪" ‬ﺍﳊﹶﺸ‪‬ﻮ‪ "‬ﻷَﻧﻪ ﺗ‪‬ﺤ‪‬ﺸ‪‬ﻰ ﺑﻪ ﺍﻟﻔﹸﺮ‪‬ﺵ ﻭﻏﲑﻫﺎ‪ .‬ﻭﺣ‪‬ﺸﺎ ﺍﻟﻮِﺳﺎﺩﺓ‬
‫ﻭﺍﻟﻔﺮﺍﺵ‪ ‬ﻭﻏﲑﳘﺎ ﻳ‪‬ﺤ‪‬ﺸ‪‬ﻮﻫﺎ ﺣ‪‬ﺸ‪‬ﻮﺍﹰ‪ :‬ﻣﻸَﻫﺎ‪ ،‬ﻭﺍﺳﻢ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪" :‬ﺍﳊﹶﺸ‪‬ﻮ‪ ،"‬ﻋﻠﻰ ﻟﻔﻆ ﺍﳌﺼﺪﺭ‪ .‬ﻭﺍﳊﹶﺸِﻴ‪‬ﺔﹸ‪ :‬ﺍﻟﻔِﺮﺍﺵ‪ ‬ﺍﳌﹶﺤ‪‬ﺸ‪‬ﻮ‪.‬‬
‫ﻭﻳﻘﺎﻝ ﰲ ﺍﳊﹶﺸِﻴﺶ‪ :‬ﻳ‪‬ﺤ‪‬ﺸ‪‬ﻪ ﺣﺸ‪‬ﺎ ﻭﺍﺣ‪‬ﺘ‪‬ﺸ‪‬ﻪ ﲟﻌﲎ‪ :‬ﺟ‪‬ﻤ‪‬ﻌ‪‬ﻪ‪ .‬ﻭﺣ‪‬ﺸ‪‬ﺸ‪‬ﺖ ﺍﳊﺸﻴﺶ‪ :‬ﻗﻄﻌ‪‬ﺘ‪‬ﻪ‪ ،‬ﻭﺍﺣ‪‬ﺘ‪‬ﺸ‪‬ﺸ‪‬ﺘ‪‬ﻪ ﻃﻠﹶﺒ‪‬ﺘ‪‬ﻪ ﻭﺟ‪‬ﻤ‪‬ﻌ‪‬ﺘﻪ‪.‬‬
‫ﻭ"ﺍﳊﹶﺸ‪‬ﻮ‪ "‬ﻣﻦ ﺍﻟﻜﻼﻡ‪ :‬ﺍﻟﻔﹶﻀ‪‬ﻞﹸ ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﻤﺪ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﻫﻮ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻭ "ﺣ‪‬ﺸ‪‬ﻮﺓﹸ" ﺍﻟﻨﺎﺱ‪ :‬ﺭ‪‬ﺫﺍﻟﹶﺘ‪‬ﻬﻢ‪ .‬ﻭﻓﻼﻥ ﻣﻦ‬
‫"ﺣِﺸ‪‬ﻮ‪‬ﺓ" ﺑﲏ ﻓﻼﻥ‪ ،‬ﺑﺎﻟﻜﺴﺮ‪ ،‬ﺃﹶﻱ ﻣﻦ ﺭ‪‬ﺫﺍﳍﻢ‪ .‬ﻭ"ﺣ‪‬ﺸ‪‬ﻮ‪ "‬ﺍﻹِﺑﻞ ﻭﺣﺎﺷِﻴ‪‬ﺘ‪‬ﻬﺎ‪ :‬ﺻِﻐﺎﺭﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﻮﺍﺷﻴﻬﺎ‪ ،‬ﻭﺍﺣﺪ‪‬ﺎ‬
‫ﺣﺎﺷِﻴﺔﹲ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﺻِﻐﺎﺭﻫﺎ ﺍﻟﱵ ﻻ ﻛِﺒﺎﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻗﺪ ﺃﻃﻠﻖ ﺃﻫﻞ ﺍﻟﻜﻼﻡ ﻣﻦ ﻣﻌﺘﺰﻟﺔ ﻭﻏﲑﻫﻢ ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﺍﺳﻢ‪" :‬ﺣﺸﻮﻳﺔ" ﻭﱂ ﻳﺘﺒﲔ ﻣﻘﺼﻮﺩﻫﻢ ﺑﺎﻟﻀﺒﻂ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﺘﺴﻤﻴﺔ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺗﻘﻲ ﺍﻟﺪﻳﻦ‪ :‬ﺍﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﳊﻠﻴﻢ ﺑﻦ ﺗﻴﻤﻴﺔ ﺍﳊﺮﺍﱐ )‪ 661‬ﻫـ‪ 1263/‬ﻡ ‪ 728 -‬ﻫـ‪ 1328/‬ﻡ(‬
‫ﰲ‪" :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ" )‪ ،(88 - 87 :4‬ﰲ ﻣﻌﺮﺽ ﻣﺮﺍﻓﻌﺘﻪ ﻋﻦ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﺿﺪ ﺃﻫﻞ ﺍﻟﻜﻼﻡ‪:‬‬
‫ﻓﺈﻥ ﻧﺒﺰﻫﻢ )ﺃﻱ ﺃﻫﻞ ﺍﳊﺪﻳﺚ( ﺑﺎﳊﺸﻮﻳﺔ ﺇﻥ ﻛﺎﻥ ﻷ‪‬ﻢ ﻳﺮﻭﻭﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻼ ﲤﻴﻴﺰ !! ﻓﺎﳌﺨﺎﻟﻔﻮﻥ ﳍﻢ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻗﻮﻻ ﳊﺸﻮ‬
‫ﺍﻵﺭﺍﺀ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻻ ﺗﻌﺮﻑ ﺻﺤﺘﻪ ﺑﻞ ﻳﻌﻠﻢ ﺑﻄﻼﻧﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺳﻨﻜﺘﺸﻒ ﺑﻌﺪ ﻗﻠﻴﻞ ﺃﻥ ﻫﺬﻩ ﺍﻟﺴﻤﺔ ﻫﻲ ﺃﻫﻢ ﻣﺎ ﳝﻴﺰ ﺍﶈﺪﺛﲔ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪ .‬ﻭﻻ ﺷﻚ ﺃﻥ ﻣﻦ ﻫﺬﺍ‬
‫ﺻﻨﻴﻌﻪ ﻓﻬﻮ ﺣﺸﻮﻱ ﺑﺈﻃﻼﻕ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻌﺘﻘﺪﻩ ﺃﻭ ﺍﻧﺘﺤﺎﻟﻪ‪ ،‬ﻷﻧﻪ ﻭﺑﺴﺒﺐ ﻣﻦ ﻫﺬﻩ ﺍﳋﺼﻠﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ ﻓﻴﻪ ﰲ ﻋﺪﻡ‬
‫ﲤﻴﻴﺰﻩ ﻣﺎ ﺑﲔ ﺻﺤﻴﺢ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﺒﻬﺮﺝ ﺍﳌﻜﺬﻭﺏ ﻭﺍﳌﻔﺘﺮﻯ ﻋﻠﻴﻪ‪ ،‬ﳜﻞ ﺑﺄﺣﺪ ﺷﺮﻭﻁ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺘﻮﻓﺮ ﰲ ﺍﻟﺮﺍﻭﻱ ﺃﻭ ﺍﳊﺎﺭﺱ ﺍﻟﺬﺍﺋﺪ ﻋﻦ ﺍﳊﻘﻞ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻷﻥ ﻓﻴﻬﻢ ﻋﺎﻣﺔ ﻻ ﳝﻴﺰﻭﻥ ﻓﻤﺎ ﻣﻦ ﻓﺮﻗﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻔﺮﻕ ﺇﻻ ﻭﻣﻦ ﺃﺗﺒﺎﻋﻬﺎ ﻣﻦ ﺃﺟﻬﻞ ﺍﳋﻠﻖ ﻭﺃﻛﻔﺮﻫﻢ‪ .‬ﻭﻋﻮﺍﻡ ﻫﺆﻻﺀ )ﻳﻌﲏ‬
‫‪‬ﻢ ﺍﶈﺪﺛﲔ( ﻫﻢ ﻋﻤﺎﺭ ﺍﳌﺴﺎﺟﺪ ﺑﺎﻟﺼﻠﻮﺍﺕ ﻭﺃﻫﻞ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﻮﺍﺕ ﻭﺣﺠﺎﺝ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ﻭﺍ‪‬ﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﻭﺃﻫﻞ ﺍﻟﺼﺪﻕ‬
‫ﻭﺍﻷﻣﺎﻧﺔ ﻭﻛﻞ ﺧﲑ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻓﻘﺪ ﺗﺒﲔ ﻟﻚ ﺃ‪‬ﻢ ﺃﺣﻖ )ﻳﻌﲏ ﺃﻫﻞ ﺍﻟﻜﻼﻡ( ﺑﻮﺟﻮﻩ ﺍﻟﺬﻡ ﻭﺃﻥ ﻫﺆﻻﺀ )ﻳﻌﲏ ﺍﶈﺪﺛﲔ( ﺃﺑﻌﺪ ﻋﻨﻬﺎ ﻭﺃﻥ ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳋﻠﻖ ﺃﻥ ﻳﺮﺟﻌﻮﺍ‬
‫ﺇﻟﻴﻬﻢ ﻓﻴﻤﺎ ﺍﺧﺘﺼﻬﻢ ﺍﷲ ﺑﻪ ﻣﻦ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﱵ ﻻ ﺗﻮﺟﺪ ﺇﻻ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺍﻻﺧﺘﺼﺎﺹ ﳑﺘﻨﻊ ﻗﻄﻌﺎﹰ ﰲ ﺍﳊﺸﻮﻱ‪ ،‬ﻟﻌﺪﻡ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ‪ ,‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﻮﺭﺍﺛﺔ ﻋﻨﻪ ﳏﺠﻮﺑﺔ ﻟﻌﺪﻡ ﺗﻮﻓﺮ‬
‫ﺷﺮﻭﻁ ﺍﻟﻌﻠﻢ ﻓﻴﻪ‪ ،‬ﻭﻻ ﻳﺸﻔﻊ ﳉﺎﻫﻞ ﻣﺜﻠﻪ ﺣﺴﻦ ﺍﻟﻘﺼﺪ ﺃﻭ ﺍﻟﻨﻴﺔ‪ ،‬ﻷﻧﻪ ﲟﺜﻞ ﻫﺬﻩ ﺍﳋﺼﺎﻝ ﺍﻟﱵ ﲡﻤﻌﺖ ﻓﻴﻪ‪ ،‬ﻗﺪ ﺻﺎﺭ ﻋﺪﻭﺍﹰ‬
‫ﻟﻠﻤﺮﺟﻌﻴﺔ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﳝﺮﺭﻩ ﺃﻭ ﻳﻘﺤﻤﻪ ﻓﻴﻬﺎ ﲜﻬﻠﻪ ﳑﺎ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﺘﺒﻴﻨﻪ ﺑﺘﻔﺼﻴﻞ ﰲ‬
‫ﺃﻛﺜﺮﻫﻢ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪18‬‬

‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪:‬‬

‫ﻭﺃﻳﻀﺎ ﻓﻴﻨﺒﻐﻲ ﺍﻟﻨﻈﺮ ﰲ "ﺍﳌﻮﺳﻮﻣﲔ ‪‬ﺬﺍ ﺍﻻﺳﻢ" ﻭﰲ "ﺍﻟﻮﺍﲰﲔ ﳍﻢ ﺑﻪ" ﺃﻳﻬﻤﺎ ﺃﺣﻖ ؟‪.‬‬
‫ﻭﻗﺪ ﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻻﺳﻢ }ﻳﻌﲏ ﺍﳊﺸﻮﻳﺔ{ ﳑﺎ ﺍﺷﺘﻬﺮ ﻋﻦ ﺍﻟﻨﻔﺎﺓ )ﻟﻠﺼﻔﺎﺕ( ﳑﻦ ﻫﻢ ﻣﻈﻨﺔ ﺍﻟﺰﻧﺪﻗﺔ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺄﰊ ﺣﺎﰎ‬
‫ﻭﻏﲑﻩ ﺃﻥ ﻋﻼﻣﺔ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺗﺴﻤﻴﺘﻬﻢ ﻷﻫﻞ ﺍﳊﺪﻳﺚ ﺣﺸﻮﻳﺔ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻇﺎﻫﺮ ﺃﻥ ﻫﺬﻩ "ﺍﻟﻠﻔﻈﺔ" ﻻ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻰ ﺇﻃﻼﻗﻬﺎ ﻟﺘﺘﱰﻝ ﻋﻠﻰ ﻛﻞ ﺍﳌﺸﺘﻐﻠﲔ ﰲ ﺍﳊﻘﻞ ﺑﺪﻭﻥ ﲤﻴﻴﺰ ﺑﻴﻨﻬﻢ‪،‬‬
‫ﺑﻞ ﳚﺐ ﺃﻥ ﺗﺘﱰﻝ ﻓﻘﻂ ﻋﻠﻰ ﺍﻟﺸﺮﺫﻣﺔ ﺍﻟﱵ ﻻ ﲤﻴﻴﺰ ﻋﻨﺪﻫﺎ‪ ،‬ﻣﺎﺩﺍﻡ ﻭﺟﻮﺩﻫﺎ ﳐﻞ ﺑﺎﳊﻘﻞ ﻭﻳﻔﺘﺢ ﺛﻐﺮﺍﺕ ﻣﺸﺮﻋﺔ ﰲ ﺍﳉﺪﺍﺭ‬
‫ﺍﻟﻌﺎﺯﻝ ﺍﻟﺬﻱ ﺃﻗﺎﻣﻪ ﺣﺮﺍﺱ ﺍﻟﻨﻈﺮﻳﺔ ﳌﻨﻊ ﺗﺴﺮﺏ ﺍﻟﺪﺧﻴﻞ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﻗﻠﺔ ﲤﻴﻴﺰﻫﻢ ﻣﺎ ﺑﲔ‬
‫ﺻﺎﳊﻪ ﻭﻃﺎﳊﻪ‪ ،‬ﻭﺻﺤﻴﺤﻪ ﻭ‪‬ﺮﺟﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻦ "ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ" )‪:(111 :5‬‬
‫ﻓـ "ﺍﻟﺮﻭﺍﻓﺾ" )ﻭﻫﻢ ﺍﻟﺸﻴﻌﺔ ﺍﻹﺣﺪﻯ ﻋﺸﺮﻳﺔ( ﺗﺴﻤﻴﻬﻢ )ﺃﻱ ﺍﶈﺪﺛﲔ( "ﻧﻮﺍﺻﺐ" )ﲟﻌﲎ ﻳﻜﻨﻮﻥ ﺍﻟﻌﺪﺍﺀ ﻵﻝ ﺍﻟﺒﻴﺖ(‪ .‬ﻭ"ﺍﻟﻘﺪﺭﻳﺔ"‬
‫ﻳﺴﻤﻮ‪‬ﻢ "ﳎﱪﺓ"‪ ،‬ﻭ"ﺍﳌﺮﺟﺌﺔ" ﺗﺴﻤﻴﻬﻢ "ﺷﻜﺎﻛﺎ"‪ ،‬ﻭ"ﺍﳉﻬﻤﻴﺔ" ﺗﺴﻤﻴﻬﻢ "ﻣﺸﺒﻬﺔ"‪ ،‬ﻭ"ﺃﻫﻞ ﺍﻟﻜﻼﻡ" ﻳﺴﻤﻮ‪‬ﻢ "ﺣﺸﻮﻳﺔ"‪،‬‬
‫ﻭ"ﻧﻮﺍﺑﺖ"‪ ،‬ﻭ"ﻏﺜﺎﺀ"‪ ،‬ﻭ"ﻏﺜﺮﺍ"‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ ﰲ‪" :‬ﳎﻤﻮﻉ ﺍﻟﻔﺘﺎﻭﻯ" )‪:(176 :12‬‬
‫ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪" :‬ﺣﺸﻮﻳﺔ"‪ :‬ﻓﻬﺬﺍ ﺍﻟﻠﻔﻆ ﻟﻴﺲ ﻟﻪ ﻣﺴﻤﻰ ﻣﻌﺮﻭﻑ ﻻ ﰲ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻭﻻ ﰲ ﺍﻟﻌﺮﻑ ﺍﻟﻌﺎﻡ‪.‬‬
‫ﻭﻟﻜﻦ ﻳﺬﻛﺮ ﺃﻥ ﺃﻭﻝ ﻣﻦ ﺗﻜﻠﻢ ‪‬ﺬﺍ ﺍﻟﻠﻔﻆ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﻴﺪ )ﺃﺑﻮ ﻋﺜﻤﺎﻥ ﺍﻟﺒﺼﺮﻱ )‪ 144 - 80‬ﻫـ(‪ ،‬ﺷﻴﺦ ﺍﳌﻌﺘﺰﻟﺔ ﰲ ﻋﺼﺮﻩ‪.‬‬
‫ﻭﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ }ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺼﺤﺎﰊ ﺍﻟﺸﻬﲑ )‪ 10‬ﻕ‪.‬ﻫـ ‪ 73 -‬ﻫـ( "ﺣﺸﻮﻳﺎ"‪.‬‬
‫ﻭﺃﺻﻞ ﺫﻟﻚ ﺃﻥ ﻛﻞ ﻃﺎﺋﻔﺔ ﻗﺎﻟﺖ ﻗﻮﻻ ﲣﺎﻟﻒ ﺑﻪ "ﺍﳉﻤﻬﻮﺭ" ﻭ"ﺍﻟﻌﺎﻣﺔ" ﻳﻨﺴﺐ ﺇﱃ ﺃﻧﻪ ﻗﻮﻝ "ﺍﳊﺸﻮﻳﺔ" ﺃﻱ ﺍﻟﺬﻳﻦ ﻫﻢ ﺣﺸﻮ ﰲ‬
‫ﺍﻟﻨﺎﺱ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﳌﺘﺄﻫﻠﲔ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻓـ"ﺍﳌﻌﺘﺰﻟﺔ" ﺗﺴﻤﻰ ﻣﻦ ﺃﺛﺒﺖ ﺍﻟﻘﺪﺭ "ﺣﺸﻮﻳﺎ"‪ ،‬ﻭ"ﺍﳉﻬﻤﻴﺔ" ﻳﺴﻤﻮﻥ ﻣﺜﺒﺘﺔ ﺍﻟﺼﻔﺎﺕ "ﺣﺸﻮﻳﺔ"‪ ،‬ﻭ"ﺍﻟﻘﺮﺍﻣﻄﺔ" ﻛﺄﺗﺒﺎﻉ ﺍﳊﺎﻛﻢ‬
‫}ﺍﻟﻔﺎﻃﻤﻲ‪ :‬ﻣﻨﺼﻮﺭ ﺑﻦ ﻧﺰﺍﺭ )ﺕ‪ 411 :‬ﻫـ({ ﻳﺴﻤﻮﻥ ﻣﻦ ﺃﻭﺟﺐ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﳊﺞ "ﺣﺸﻮﻳﺎ"‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻛﻮﻥ ﺃﺻﺤﺎﺏ ﻫﺬﻩ ﺍﻟﻀﻼﻻﺕ‪ ،‬ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﻧﻌﺖ ﺍﶈﺪﺛﲔ ‪‬ﺬﺍ ﺍﻟﻮﺻﻒ ﳍﻮ ﺩﺍﻝ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻋﻠﻰ ﺍﺳﺘﺤﻘﺎﻕ‬
‫ﺑﻌﻀﻬﻢ ﻟﻠﻨﻌﺖ‪ ،‬ﻭﻟﻴﺲ ﲨﻴﻌﻬﻢ‪ ،‬ﻷﻥ ﺍﻟﻀﺎﻝ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺑﻪ ﺷﻘﻮﺓ ﺿﻼﻟﺘﻪ ﻭﺇﻋﺠﺎﺑﻪ ﺑﺮﺃﻳﻪ ﺃﻭ ﺑﻨﻔﺴﻪ ﻟﻦ ﳚﺮﺅ ﲝﺎﻝ ﻋﻠﻰ‬
‫ﺇﻃﻼﻕ ﺍﻟﺘﺴﻤﻴﺔ ﻋﻠﻰ ﻣﻦ ﻳﻌﻠﻢ ﻣﻦ ﻳﻘﲔ ﻧﻔﺴﻪ ﺃﻧﻪ ﻓﻮﻗﻪ ﰲ ﻛﻞ ﺷﻲﺀ ﻭﻳﻌﻠﻮﻩ ﺑﻌﻠﻤﻪ ﺑﺴﻤﺘﻪ‪ ،‬ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﺮﺳﻪ ﰲ ﺃﻳﺔ‬
‫ﳊﻈﺔ ﺷﺎﺀ‪،‬‬
‫ﻓﻬﺬﻩ ﺳﻨﺔ ﰲ ﺍﳋﻠﻖ‪ ،‬ﻗﻞ ﻣﻦ ﳚﺮﺅ ﻋﻠﻰ ﺍﻧﺘﻬﺎﻛﻬﺎ‪.‬‬
‫ﻭﳔﻠﺺ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﺃﻥ ﻣﺮﺍﻓﻌﺔ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﺿﺪ ﻫﺆﻻﺀ ﺍﻟﻘﺎﺳﻄﲔ ﻭﺍﳍﻠﻜﻰ ﺍﻟﻔﻜﺮﺍﻧﻴﲔ ﻫﻲ ﻣﻨﺎﻓﺤﺔ ﺑﺎﻟﻔﺮﻗﺔ ﻛﻜﻞ‬
‫ﺑﻨﺒﻐﺎﺋﻬﺎ ﻭﲟﻦ ﻫﻢ ﺩﻭ‪‬ﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺴﺘﻘﻴﻢ ﻣﻦ ﺟﻬﺔ ﺍﳊﻴﺎﺩ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﺬﻱ ﻳﻌﻨﻴﻨﺎ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﻫﻮ‬
‫ﺗﱰﻳﻞ ﺍﻟﻮﺻﻒ ﲝﺴﺐ ﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻋﻠﻰ ﻣﻦ ﻳﺘﱰﻝ ﻋﻠﻴﻬﻢ ﺣﻘﻴﻘﺔ ﻓﺤﺴﺐ‪ ،‬ﺩﻭﻥ ﺍﻟﺘﻌﺪﻳﺔ ﺑﻪ ﺇﱃ ﻏﲑﻫﻢ ﳑﻦ ﻗﺪ ﻳﺸﺘﺮﻛﻮﻥ‬
‫ﻣﻌﻬﻢ ﰲ ﺧﺼﺎﻝ ﺃﺧﺮﻯ ﻛﻤﻈﻠﺔ ﺷﺎﻣﻠﺔ ﳍﻢ ﲨﻴﻌﺎﹰ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳉﺎﻫﻞ ﻫﻮ ﻧﻘﻴﺾ ﺍﻟﻌﺎﱂ ﻣﻦ ﻛﻞ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻭﻻ ﺗﺰﺭ ﻭﺍﺯﺭﺓ ﻭﺯﺭ‬
‫ﺃﺧﺮﻯ‪.‬‬
‫‪19‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﻣﻨﻪ ﻳﺘﺒﲔ ﺃﻥ ﻟﻔﻈﺔ "ﺣﺸﻮﻳﺔ" ﻟﻔﻈﺔ ﺟﺪﻳﺪﺓ ﻃﺎﺭﺋﺔ ﻋﻠﻰ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﳓﺘﺖ ﻟﺘﻌﲏ ﻋﻨﺪ ﻛﻞ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ‬
‫ﻣﺸﺎﺭ‪‬ﻢ ﻭﺩﻋﺎﻭﺍﻫﻢ‪ :‬ﺣﺸﻮ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻳﻦ ﻟﻴﺴﻮﺍ ﻣﻦ ﺍﳌﺘﺄﻫﻠﲔ ﻟﻠﺨﻮﺽ ﰲ ﺑﻌﺾ ﺣﻘﻮﻝ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻭﻫﻮ "ﻣﺼﻄﻠﺢ" ﻻ ﻏﺒﺎﺭ ﻋﻠﻴﻪ ﻭﺻﺎﱀ ﰲ ﺑﺎﺑﻪ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻣﻌﺘﻘﺪ ﻣﻦ ﺃﻃﻠﻖ ﺍﻟﺘﺴﻤﻴﺔ ﻭﻣﻌﺘﻘﺪ ﻣﻦ ﺃﻃﻠﻘﺖ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻟﻜﻦ ﻣﻊ ﺍﻟﺘﺤﻮﻁ ﻋﻠﻰ ﺇﻃﻼﻗﻪ ﻓﻘﻂ ﻋﻠﻰ ﻣﺪﻟﻮﻟﻪ‪ ،‬ﻛﻤﺎ ﻳﺘﻄﻠﺐ ﺍﳌﻨﻬﺞ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﺩﻭﻥ ﺍﻧﺰﻳﺎﺣﺎﺕ ﳐﻠﺔ‪ ،‬ﻛﻤﺎ ﺣﺼﻞ ﻟﻪ‬
‫ﺗﺎﺭﳜﻴﺎﹰ‪.‬‬

‫»‪ íéÖ÷‚Ö]l^u^èˆ÷]‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﰲ "ﺍﻟﻨﺒﻮﺍﺕ" )‪:(67 :1‬‬
‫ﻓـ "ﺍﻟﺸﺮﻉ" ﻳﻄﻠﻖ ﺗﺎﺭﺓ ﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺸﺮﻉ ﺍﳌﱰﻝ ﻭﻫﻮ ﺍﳊﻖ ﺍﻟﺬﻱ ﻟﻴﺲ ﻷﺣﺪ ﺧﻼﻓﻪ‪.‬‬
‫ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻣﺎ ﻳﻀﻴﻔﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﺸﺮﻉ ﺇﻣﺎ ﺑﺎﻟﻜﺬﺏ ﻭﺍﻻﻓﺘﺮﺍﺀ ﻭﺇﻣﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻭﺍﻟﻐﻠﻂ‪ .‬ﻭﻫﺬﺍ ﺷﺮﻉ ﻣﺒﺪﻝ ﻻ ﻣﱰﻝ ﻭﻻ ﳚﺐ‪،‬‬
‫ﺑﻞ ﻭﻻ ﳚﻮﺯ ﺍﺗﺒﺎﻋﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻔﻆ "ﺍﻟﺴﻨﺔ" ﻓﺎﻥ "ﺍﻟﺴﻨﺔ" ﺍﻟﱵ ﳚﺐ ﺍﺗﺒﺎﻋﻬﺎ ﻫﻲ ﺳﻨﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻭ"ﺍﻟﺴﻨﺔ" ﺗﺬﻛﺮ ﰲ ﺍﻷﺻﻮﻝ ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﻭﺗﺬﻛﺮ ﰲ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻛﻼﳘﺎ ﻳﺪﺧﻞ ﻓﻴﻤﺎ ﺃﺧﱪ ﺑﻪ ﻭﺃﻣﺮ ﺑﻪ‪ .‬ﻓﻤﺎ ﺃﺧﱪ ﺑﻪ‬
‫ﻭﺟﺐ ﺗﺼﺪﻳﻘﻪ ﻓﻴﻪ ﻭﻣﺎ ﺃﻭﺟﺒﻪ ﻭﺃﻣﺮ ﺑﻪ ﻭﺟﺒﺖ ﻃﺎﻋﺘﻪ ﻓﻴﻪ‪.‬‬
‫ﰒ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻀﻴﻒ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﻣﺎ ﺃﺩﺧﻠﻪ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺇﻣﺎ ﺑﺎﻟﻜﺬﺏ ﻭﺇﻣﺎ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻣﺜﻞ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺿﻌﻴﻔﺔ ﺑﻞ‬
‫ﻣﻮﺿﻮﻋﺔ‪ ،‬ﻭﺍﺳﺘﺪﻻﻻﺕ ﺑﺄﻗﻮﺍﻟﻪ ﻋﻠﻰ ﻣﺎ ﻻ ﺗﺪﻝ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺜﻞ ﺃﻗﻮﺍﻝ ﺃﺣﺪﺛﻬﺎ ﻗﻮﻡ ﺍﻧﺘﺴﺒﻮﺍ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﰲ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﻣﺜﻞ ﺇﺛﺒﺎﺕ‬
‫ﺍﻟﺼﻔﺎﺕ ﻭﺍﻟﻘﺪﺭ ﻓﺈﻥ ﺍﳌﻨﺘﺴﺒﲔ ﻟﺬﻟﻚ ﻳﻀﺎﻓﻮﻥ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﻷﻥ ﻧﻔﺎﺓ "ﺍﻟﺼﻔﺎﺕ" ﻭ"ﺍﻟﻘﺪﺭ" ﻣﺒﺘﺪﻋﺔ‪ ،‬ﻭﻛﺬﻟﻚ ﺣﺐ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‬
‫ﻭﻣﻮﺍﻻ‪‬ﻢ ﻳﻀﺎﻑ ﺃﻫﻠﻪ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﻻﻥ ﺍﻟﻄﺎﻋﻨﲔ ﻓﻴﻬﻢ ﺃﻫﻞ ﺑﺪﻋﺔ ﻭﻣﺜﻞ ﺍﻻﺳﺘﺪﻻﻝ ﺑﺎﻟﻨﺼﻮﺹ ﻋﻠﻰ ﻣﻮﺍﺭﺩ ﺍﻟﱰﺍﻉ ﻓﺈﻥ ﺃﻫﻞ ﺫﻟﻚ‬
‫ﻳﻀﺎﻓﻮﻥ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﻟﻜﻮ‪‬ﻢ ﻳﻘﺼﺪﻭﻥ ﺇﺗﺒﺎﻉ ﺍﻟﻘﺮﺁﻥ ﻭﺍﳊﺪﻳﺚ ﻭﺍﳌﺨﺎﻟﻔﻮﻥ ﻟﺬﻟﻚ ﻳﺮﺩﻭﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﺃﻭ ﻻ ﳛﺘﺠﻮﻥ‬
‫ﺑﺎﻟﻘﺮﺁﻥ‪ :‬ﻣﺒﺘﺪﻋﻮﻥ‪ .‬ﰒ ﻗﺪ ﻳﻘﻮﻝ ﺍﳌﻀﺎﻓﻮﻥ ﺇﱃ "ﺍﻟﺴﻨﺔ" ﺃﺷﻴﺎﺀ ﻟﻴﺴﺖ ﻣﻦ "ﺍﻟﺴﻨﺔ" ﻣﺜﻞ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻳﺮﻭﻭ‪‬ﺎ ﰲ ﻓﻀﺎﺋﻞ ﺑﻌﺾ‬
‫ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﻲ ﻛﺬﺏ ﻭﻣﺜﻞ ﻧﻔﻲ ﺍﳊﻜﻤﺔ ﻭﺍﻷﺳﺒﺎﺏ ﰲ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺪﺭ ﻭﻣﺜﻞ ﻛﻼﻣﻬﻢ ﰲ ﺍﻷﺟﺴﺎﻡ ﻭﺍﻷﻋﺮﺍﺽ ﻭﺗﻨﺎﻫﻲ ﺍﳊﻮﺍﺩﺙ‬
‫ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﱂ ﻳﺄﺧﺬﻭﻩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ‪ .‬ﻓﻬﺬﺍ ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻨﺔ‪.‬‬
‫ﻭﺍﻥ ﻛﺎﻥ ﺃﻫﻠﻬﺎ ﻭﺍﻓﻘﻮﺍ "ﺍﻟﺴﻨﺔ" ﰲ ﻣﻮﺍﺿﻊ ﺧﺎﻟﻔﻬﻢ ﻓﻴﻬﺎ ﻣﻦ ﻳﻨﺎﺯﻋﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﻓﻼ ﳚﺐ ﺍﺫﺍ ﻛﺎﻧﻮﺍ ﺃﺻﺎﺑﻮﺍ ﺣﻴﺚ ﻭﺍﻓﻘﻮﺍ ﺍﻟﺴﻨﺔ‬
‫ﺃﻥ ﻳﺼﻴﺒﻮﺍ ﺣﻴﺚ ﱂ ﻳﻮﺍﻓﻘﻮﻫﺎ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺘﺒﻀﻴﻌﻲ ﻣﻦ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺭﲪﻪ ﺍﷲ ﻧﻔﻴﺲ ﰲ ﺑﺎﺑﻪ ﻷﻧﻪ ﻳﻨﻄﺒﻖ ﺑﺎﳊﺮﻑ ﻋﻠﻰ "ﺍﳊﺸﻮﻳﺔ"‪ .‬ﻓـ‬
‫"ﺍﳊﺸﻮﻱ"‪ ،‬ﻭﺇﻥ ﻭﺍﻓﻖ ﺃﻫﻞ ﺍﳊﺪﻳﺚ }ﺍﳌﻌﺘﺮﻑ ﳍﻢ ﺑﺎﻟﻨﺒﻮﻍ ﻭﺍﻟﺮﻳﺎﺩﺓ ﰲ ﺍﳊﻘﻞ ﻭﺍﻹﳌﺎﻡ ﺑﺎﳌﻨﻬﺞ ﻭﺍﻟﻌﻤﻞ ﺑﻪ ﻻ ﺗﺄﺧﺬﻫﻢ ﰲ‬
‫ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ{‪ ،‬ﰲ ﺑﻌﺾ ﻣﺴﺎﺋﻞ ﺍﻻﻋﺘﻘﺎﺩ‪ ،‬ﻓﻼ ﳚﺐ ﺃﻥ ﻳﻌﺪ ﺿﻤﻨﻬﻢ ﲝﺎﻝ ﻣﻦ ﺟﻬﺔ ﺍﻟﺬﻭﺩ ﻋﻦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‬
‫ﻭﺇﺣﻜﺎﻡ ﺍﻟﺴﻴﺎﺟﺎﺕ ﺣﻮﻟﻪ‪ ،‬ﻷﻧﻪ ﻻ ﳝﻴﺰ ﺑﲔ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻷﺧﺒﺎﺭ ﺍﻟﺒﻬﺮﺝ‪.‬‬
‫ﻓﻬﺬﺍ ﻭﻣﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﻳﺸﲔ ﺑﺎﳊﻘﻞ ﻭ ﻳﺰﺭﻯ ﻋﻠﻴﻪ ﻭﻳﻐﺮﻱ ﺍﳌﺨﺎﻟﻔﲔ ﺑﻪ ﻟﻴﺠﻌﻠﻮﺍ ﻣﻦ ﻧﻘﺎﺋﻀﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻪ‬
‫ﺍﺭﺗﺒﺎﻁ ﺍﻟﻨﻌﺖ ﺑﺎﳌﻨﻌﻮﺕ‪ ،‬ﻧﻘﺎﺋﺾ ﻟﻠﺤﻘﻞ ﺫﺍﺗﻪ‪ ،‬ﺇﻣﺎ ﻟﻐﻔﻠﺘﻪ ﺃﻭ ﻟﺒﻼﻫﺘﻪ ﺃﻭ ﳊﻤﻘﻪ‪ ...‬ﻭﻛﻠﻬﺎ ﺃﻭﺻﺎﻑ ﻻ ﺗﻠﻴﻖ ﲟﺤﺪﺙ ﲝﺎﻝ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﻮﺿﺤﺎﹰ ﳍﺬﺍ ﺍﳌﻌﲎ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪20‬‬

‫ﻭﻛﺬﻟﻚ ﻣﺴﻤﻰ "ﺍﻟﻌﻘﻞ" ﻓﺎﻥ ﻣﺴﻤﻰ ﺍﻟﻌﻘﻞ ﻗﺪ ﻣﺪﺣﻪ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥ ﰲ ﻏﲑ ﺁﻳﺔ ﻟﻜﻦ ﳌﺎ ﺃﺣﺪﺙ ﻗﻮﻡ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﳌﺒﺘﺪﻉ ﺍﳌﺨﺎﻟﻒ‬
‫ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﺑﻞ ﻭﻫﻮ ﰲ ﻧﻔﺲ ﺍﻻﻣﺮ ﳐﺎﻟﻒ ﻟﻠﻤﻌﻘﻮﻝ ﻭﺻﺎﺭﻭﺍ ﻳﺴﻤﻮﻥ ﺫﻟﻚ "ﻋﻘﻠﻴﺎﺕ" ﻭ"ﺃﺻﻮﻝ ﺩﻳﻦ" ﻭ"ﻛﻼﻣﺎ ﰲ ﺃﺻﻮﻝ‬
‫ﺍﻟﺪﻳﻦ" ﺻﺎﺭ ﻣﻦ ﻋﺮﻑ ﺃ‪‬ﻢ ﻣﺒﺘﺪﻋﺔ ﺿﻼﻝ ﰲ ﺫﻟﻚ ﻳﻨﻔﺮ ﻋﻦ ﺟﻨﺲ "ﺍﳌﻌﻘﻮﻝ" ﻭ"ﺍﻟﺮﺃﻱ"‪ ،‬ﻭ"ﺍﻟﻘﻴﺎﺱ"‪ ،‬ﻭ"ﺍﻟﻜﻼﻡ"‪ ،‬ﻭ"ﺍﳉﺪﻝ" ‪ .‬ﻓﺈﺫﺍ‬
‫ﺭﺃﻯ ﻣﻦ ﻳﺘﻜﻠﻢ ‪‬ﺬﺍ ﺍﳉﻨﺲ ﺍﻋﺘﻘﺪﻩ ﻣﺒﺘﺪﻋﺎ ﻣﺒﻄﻼ‪،‬‬
‫ﻛﻤﺎ ﺃﻥ ﻫﺆﻻﺀ ﳌﺎ ﺭﺃﻭﺍ ﺃﻥ ﺟﻨﺲ ﺍﳌﻨﺘﺴﺒﲔ ﺇﱃ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﺮﻉ ﻭﺍﳊﺪﻳﺚ ﻗﺪ ﺃﺧﻄﺄﻭﺍ ﰲ ﻣﻮﺍﺿﻊ ﻭﺧﺎﻟﻔﻮﺍ ﻓﻴﻬﺎ ﺻﺮﻳﺢ ﺍﳌﻌﻘﻮﻝ ﻭﻫﻢ‬
‫ﻳﻘﻮﻟﻮﻥ ﺃﻥ ﺍﻟﺴﻨﺔ ﺟﺎﺀﺕ ﺑﺬﻟﻚ ﺻﺎﺭ ﻫﺆﻻﺀ ﻳﻨﻔﺮﻭﻥ ﻋﻦ ﺟﻨﺲ ﻣﺎ ﻳﺴﺘﺪﻝ ﰲ ﺍﻷﺻﻮﻝ ﺑﺎﻟﺸﺮﻉ ﻭﺍﻟﺴﻨﺔ ﻭﻳﺴﻤﻮ‪‬ﻢ ﺣﺸﻮﻳﺔ ﻭﻋﺎﻣﺔ‪.‬‬
‫ﻭﻛﻞ ﻣﻦ ﻫﺆﻻﺀ ﺃﺩﺧﻠﻮﺍ ﰲ ﻣﺴﻤﻰ "ﺍﻟﺸﺮﻉ" ﻭ"ﺍﻟﻌﻘﻞ" ﻭ"ﺍﻟﺴﻤﻊ" ﻣﺎ ﻫﻮ ﳏﻤﻮﺩ ﻭﻣﺬﻣﻮﻡ‪.‬‬
‫ﰒ ﻫﺆﻻﺀ ﻗﺒﻠﻮﺍ ﻣﻦ ﻣﺴﻤﻰ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺴﻨﺔ ﻋﻨﺪﻫﻢ ﳏﻤﻮﺩﻩ ﻭﻣﺬﻣﻮﻣﻪ ﻭﺧﺎﻟﻔﻮﺍ ﻣﺴﻤﻰ ﺍﻟﻌﻘﻞ ﳏﻤﻮﺩﻩ ﻭﻣﺬﻣﻮﻣﻪ!‬
‫ﻭﺃﻭﻟﺌﻚ ﻗﺒﻠﻮﺍ ﻣﺴﻤﻰ "ﺍﻟﻌﻘﻞ" ﻋﻨﺪﻫﻢ ﳏﻤﻮﺩﻩ ﻭﻣﺬﻣﻮﻣﻪ ﻭﺧﺎﻟﻔﻮﺍ ﻣﺴﻤﻰ "ﺍﻟﺸﺮﻉ" ﳏﻤﻮﺩﻩ ﻭﻣﺬﻣﻮﻣﻪ‪.‬‬
‫ﻓﻴﺠﺐ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻔﺼﻴﻞ ﻭﺍﻻﺳﺘﻔﺴﺎﺭ ﻭﺑﻴﺎﻥ ﺍﻟﻔﺮﻗﺎﻥ ﺑﲔ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ‪ .‬ﻓﺎﻥ ﺫﻟﻚ ﻳﻮﺟﺐ ﺍﻟﺘﺼﺪﻳﻖ ﲟﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ ﺍﳌﱰﻝ ﻭﺍﻟﺴﻨﺔ‬
‫ﺍﻟﻐﺮﺍﺀ ﻭﻫﻮ ﺍﳌﻌﻘﻮﻝ ﺍﳊﻖ ﻭﻫﻮ ﺍﻟﻜﻼﻡ ﺍﻟﺼﺪﻕ ﻭﻫﻮ ﺍﳉﺪﻝ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﻳﻮﺟﺐ ﺭﺩ ﻣﺎ ﺃﺩﺧﻞ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺴﻨﺔ ﻭﻟﻴﺲ ﻣﻨﻬﺎ‬
‫ﻭﺭﺩ ﻣﺎ ﲰﻲ ﻣﻌﻘﻮﻻ ﻭﻫﻮ ﺑﺎﻃﻞ ﻭﲰﻲ ﻛﻼﻣﺎ ﺻﺪﻗﺎ ﻭﻫﻮ ﻛﺬﺏ ﻭﲰﻲ ﺟﺪﻻ ﺑﺎﻟﱵ ﻫﻲ ﺃﺣﺴﻦ ﻭﻫﻮ ﺟﺪﻝ ﺑﺎﻟﺒﺎﻃﻞ ﺑﻐﲑ ﻋﻠﻢ‪.‬‬
‫ﻭﳍﺬﺍ ﺣﺼﻞ ﻣﻦ ﺍﻟﺬﻳﻦ ﻟﺒﺴﻮﺍ ﺍﳊﻖ ﺑﺎﻟﺒﺎﻃﻞ ﺗﺒﺪﻳﻞ ﳌﺎ ﺑﺪﻟﻮﻩ ﻣﻦ ﺍﻟﺪﻳﻦ ﻭﲢﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﻣﻮﺍﺿﻌﻪ ﻭﻣﻀﺎﻫﺎﺓ ﻷﻫﻞ ﺍﻟﻜﺘﺎﺏ ﳑﺎ‬
‫ﺫﻣﻬﻢ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻻ ﻣﺰﻳﺪ ﻋﻠﻰ ﻛﻼﻡ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻨﺎﺑﻐﺔ ﺍﻟﻔﺬ‪ ،‬ﻣﻦ ﺍﻟﺘﻘﻮﳝﻴﲔ ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻌﻠﻢ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻟﻮﺭﻉ ﻭﺍﳉﻬﺎﺩ ﻭﺍﻟﺘﻘﻮﻯ‬
‫}ﺃﻧﻈﺮ ﻛﺘﺎﺑﻨﺎ‪ (6)" :‬ﺻﻨﺎﻋﺔ ﺍﻟﻔﻘﻪ‪ :‬ﺍﻟﺘﻘﻮﱘ ﺍﻟﺴﻠﻔﻲ ﻻﺑﻦ ﺗﻴﻤﻴﺔ" ﱂ ﻧﺴﺘﻄﻊ ﻃﺒﻌﻪ ﻭﺗﻮﺟﺪ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻨﻪ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‪:‬‬
‫"ﺍﳊﻮﺍﺭ ﺍﶈﻀﺮ" )‪ {(alhiwar.org‬ﰲ ﻛﻴﻔﻴﺔ ﺣﺼﻮﻝ ﺍﻻﻧﺰﻳﺎﺣﺎﺕ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﱵ‪ ،‬ﺇﻥ ﱂ ﻳﺘﻔﻄﻦ ﳍﺎ ﻓﻄﺎﺣﻞ ﺍﳊﻘﻞ ﻭﺗﻌﺎﰿ ﰲ‬
‫ﺃﻭﺍ‪‬ﺎ ﻣﻦ ﻃﺮﻓﻬﻢ ﺑﺼﻔﺘﻬﻢ ﺣﺮﺍﺳﺎﹰ ﻟﻠﻨﻈﺮﻳﺔ‪ ،‬ﻭﺍﳌﻌﻮﻝ ﻋﻠﻴﻬﻢ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺪﳍﻤﺎﺕ ﻭﻟﻴﺲ ﺣﺸﻮﻳﺘﻬﻢ‪ ،‬ﺃﻓﻀﺖ ﻻ ﳏﺎﻟﺔ‬
‫ﺇﱃ ﻧﻘﺎﺋﻀﻬﺎ ﲤﺎﻣﺎﹰ‪ ،‬ﺣﺎﻝ ﻣﺎ ﻧﺸﺎﻫﺪ ﻣﻦ ﻧﻈﺎﺋﺮﻫﺎ ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳌﻌﺮﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺍﻟﱵ ﺍﳓﺪﺭﺕ ﺇﻟﻴﻨﺎ‪.‬‬
‫‪21‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﻭﺳﻴﺎﺟﺎﺗﻪ‬

‫ﻭﻫﺬﺍ ﺍﻟﻮﻋﻲ ﲟﺜﻞ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺒﺪﻟﺔ ﻟﻠﺪﻳﻦ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺑﺰﻣﺮﺓ ﻻ ﲢﺼﻰ ﻣﻦ ﺍﶈﺪﺛﲔ ﺇﱃ ﺗﻜﺮﻳﺲ ﺟﻬﻮﺩﻫﻢ‬
‫ﻭﺣﻴﺎ‪‬ﻢ ﻛﻠﻬﺎ ﻣﻦ ﺃﺟﻞ ﺗﻨﻘﻴﺔ ﻭﻏﺮﺑﻠﺔ ﻫﺬﺍ ﺍﳌﺼﺪﺭ ﻣﻦ ﻛﻞ ﺩﺧﻴﻞ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺪﺀﻭﺏ ﻋﻠﻰ ﻣﺪﻩ ﺑﺒﻄﺎﺭﻳﺎﺕ ﻧﻘﺪﻳﺔ ﻣﺘﻌﺪﺩﺓ‬
‫ﺍﻟﺘﺨﺼﺼﺎﺕ ﻣﻦ ﺃﺟﻞ ﲤﻨﻴﻌﻪ ﻭﲪﺎﻳﺘﻪ ﺿﺪ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ‪ ،‬ﻭﺇﻥ ﺑﻨﺠﺎﺣﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﻜﺘﺸﻒ ﺑﻌﺪ ﻗﻠﻴﻞ‪.‬‬
‫ﻭﺃﻗﺮﺏ ﻃﺮﻳﻖ ﻟﻠﻮﻗﻮﻑ ﻋﻠﻰ ﳒﺎﺡ ﻫﺬﺍ ﺍﻟﺘﺴﻴﻴﺞ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻫﻮ ﺃﻥ ﻧﻘﻮﻡ ﺑﺎﺳﺘﻌﺮﺍﺽ ﺑﻌﺾ "ﺍﳌﺼﻄﻠﺤﺎﺕ" ﺍﻷﻛﺜﺮ ﺗﺪﺍﻭ ﹰﻻ‬
‫ﺑﲔ ﺍﶈﺪﺛﲔ‪ ،‬ﰒ ﻧﻌﺮﺿﻬﺎ ﻋﻠﻰ ﳏﻚ ﺭﺍﺋﺰ ﻣﻨﻬﺠﻨﺎ ﺍﻟﺼﺎﺭﻡ ﰲ "ﻋﻠﻢ ﺍﻻﺻﻄﻼﺣﻴﺔ"‪ ،‬ﰒ ﻧﻨﻈﺮ ﺃﺗﺘﻔﻖ ﻣﻊ ﺍﳌﻄﻠﻮﺏ ﺃﻡ‬
‫ﺗﺸﺎﻛﺴﻪ؟‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﻣﺎ ﺃﻥ ﻳﺸﺮﻉ ﺍﳌﺮﺀ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﺭﻧﺔ‪ ،‬ﺣﱴ ﻳﻜﺘﺸﻒ ﺑﺬﻫﻮﻝ ﺑﺄﻥ ﺑﻌﺾ ﻫﺬﻩ ﺍﻻﺻﻄﻼﺣﺎﺕ ﱂ ﲢﺮﺭ ﻋﻠﻤﻴﺎﹰ ﲟﺎ ﻓﻴﻪ‬
‫ﻛﻔﺎﻳﺔ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﻣﻨﻬﺎ ﻣﺎ ﻇﻠﺖ ﻭﻻ ﺗﺰﺍﻝ ﻳﻨﺘﺎ‪‬ﺎ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻘﻠﻖ ﺍﳌﻔﻬﻮﻣﻲ ﻣﻊ ﺃ‪‬ﺎ ﺳﻨﺎﻡ ﺍﳊﻘﻞ ﻭﻗﻮﺍﻣﻪ !‪.‬‬
‫ﻭﺍﻟﺮﺯﻳﺔ ﻛﻞ ﺍﻟﺮﺯﻳﺔ‪ ،‬ﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺜﺒﻄﺎﺕ ﻗﺪ ﺣﺎﻟﺖ ﰲ ﺍﳌﺎﺿﻲ ﻛﻤﺎ ﰲ ﺍﳊﺎﺿﺮ‪ ،‬ﺩﻭﻥ ﲤﻜﻦ ﺍﶈﺪﺛﲔ‪ ،‬ﻭﰲ ﺃﺣﺎﻳﲔ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻣﻦ ﺇﺣﻜﺎﻡ ﺻﻴﺎﻏﺘﻬﻢ ﳌﺼﻄﻠﺤﺎ‪‬ﻢ ﺻﻴﺎﻏﺔ ﻋﻠﻤﻴﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﲝﺴﺐ ﻣﺘﻄﻠﺒﺎﺕ "ﻋﻠﻢ ﺍﻻﺻﻄﻼﺣﻴﺔ"‪.‬‬
‫ﻭﳝﻜﻦ ﺇﺭﺟﺎﻉ ﻗﺼﻮﺭ ﺍﳌﻨﻬﺠﻴﺎﺕ ﺍﳊﺪﻳﺜﻴﺔ ﰲ ﺍﻟﻮﻓﺎﺀ ﲟﺘﻄﻠﺒﺎﺕ ﺍﻟﺪﻗﺔ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺻﻴﺎﻏﺔ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﶈﻮﺭﻳﺔ ﰲ‬
‫ﺍﳊﻘﻞ‪ ،‬ﺇﱃ ﻋﺪﺓ ﺃﻣﻮﺭ‪ ،‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺘﻤﺜﻴﻞ ﻻ ﺍﳊﺼﺮ‪:‬‬
‫ﲨﻮﺩ ﺍﳊﻘﻞ ﺑﻌﺪ ﺃﻥ ﺧﻼ ﻣﻦ ﺍﻟﻌﺒﺎﻗﺮﺓ ﺍﻷﻓﺬﺍﺫ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻨﺒﻮﻍ ﻭﺍﻟﻔﻬﻢ ﺍﻟﺜﺎﻗﺐ‪ ،‬ﻟﻴﺴﺘﻘﻞ ﺑﻪ ﻣﻦ ﻟﻴﺴﻮﺍ ﻟﻪ ﺑﺄﻫﻞ ﺃﻱ‪ :‬ﺍﳊﺸﻮﻳﺔ‪،‬‬ ‫ﺃ‪.‬‬
‫ﺿﻴﻖ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ ﳍﺆﻻﺀ ﺍﳊﺸﻮﻳﺔ‪ ،‬ﻟﻘﻠﺔ ﻋﻨﺎﻳﺘﻬﻢ ﺑﺎﳊﻘﻮﻝ ﺍﻹﺳﻘﺎﻃﻴﺔ ‪‬ﺎﳍﻢ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺃﺻﺎ‪‬ﻢ ﺑﺎﳉﻤﻮﺩ ﻭﺑﺎﻟﻌﻲ ﺍﳌﺰﻣﻦ‪،‬‬ ‫ﺏ‪.‬‬
‫ﻗﻠﺔ ﺍﻟﻮﻋﻲ ﲟﻔﻬﻮﻡ ﺍﳌﺼﻄﻠﺢ ﻭﻧﻀﺠﻪ ﻟﺪﻯ ﺍﻟﻜﺜﲑ ﻣﻦ ﺣﺸﻮﻳﺔ ﺍﶈﺪﺛﲔ‪،‬‬ ‫ﺕ‪.‬‬
‫ﲤﻴﻴﻊ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﻃﺮﻑ ﻛﻞ ﳏﺪﺙ ﺣﺸﻮﻱ ﻻﺣﻖ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﻗﺪ ﺃﻋﻴﺎﻩ ﺍﻟﻄﻠﺐ ﻋﻦ ﺍﳊﺪﻳﺚ ﺑﺸﺮﻭﻁ ﻣﻦ ﺳﺒﻘﻮﻩ ﻓﻠﻢ‬ ‫ﺙ‪.‬‬
‫ﻳﻌﺜﺮ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺳﻮﻯ ﻟﻨﻔﺎﺫ ﻭﺣﺼﺮﻳﺔ ﺍﳌﺎﺩﺓ ﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﻓﺘﺠﺪﻩ ﻳﻠﺠﺄ ﺇﱃ ﺇﻋﺎﺩﺓ ﺗﻌﺮﻳﻒ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳌﻌﻴﺎﺭﻳﺔ ﺑﺎﻟﺘﻤﻴﻴﻊ‪،‬‬
‫ﻭﺍﻟﺘﻔﺘﲑ‪ ،‬ﻭﺍﻟﺘﺬﻭﻳﺐ‪ ،‬ﻟﺘﺘﻔﻖ ﻣﻊ ﻣﺎ ﲨﻊ ﻫﻮ ﻣﻦ ﻣﺎﺩﺓ‪ ،‬ﻫﻲ ﻗﻄﻌﺎﹰ ﺿﻌﻴﻔﺔ ﲟﻌﻴﺎﺭ ﺳﺎﺑﻘﻴﻪ‪ ،‬ﻓﻴﺴﻮﻍ ﻟﺬﻟﻚ ﺑﺎﳌﻘﻮﻟﺔ ﺍﳍﺸﺔ‪ :‬ﻻ ﻣﺸﺎﺣﺔ‬
‫ﰲ ﺍﻻﺻﻄﻼﺡ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺃﺩﻯ‪ ،‬ﻭﻛﻤﺎ ﻛﺎﻥ ﻣﻨﺘﻈﺮﺍﹰ‪ ،‬ﺇﱃ ﺣﺼﻮﻝ ﺗﺸﻮﻳﺶ ﻭﺍﺿﻄﺮﺍﺏ ﰲ ﻣﺼﻄﻠﺢ "ﺍﻟﺼﺤﺔ"‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺗﻠﻮﻧﺖ‬
‫ﻣﻌﺎﻧﻴﻪ ﲟﺎ ﻳﺸﺒﻪ ﺃﻟﻮﺍﻥ ﺍﻟﻄﻴﻒ ﰲ ﻗﻮﺱ ﻗﺰﺡ ﻭﺗﻌﺪﺩﺕ ﻣﺪﺍﻟﻴﻠﻪ ﻭﺗﻨﺎﻗﻀﺖ ﺇﱃ ﺃﻥ ﺻﺎﺭ ﻳﺸﲑ ﺇﱃ ﺍﻷﺷﻴﺎﺀ ﻭﻧﻘﺎﺋﻀﻬﺎ ﰲ‬
‫ﺁﻥ ﻭﺍﺣﺪ!‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﻔﻮﻳﺔ‪ ،‬ﻭﺍﻟﺬﺍﺗﺎﻧﻴﺔ‪ ،‬ﻭﻏﻴﺎﺏ ﺍﳌﻨﻬﺞ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﻛﻠﻬﺎ ﻣﻔﻀﻴﺔ ﺇﱃ ﺍﻟﻔﻮﺿﻰ ﰲ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺤﺎﺕ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ‬
‫ﺇﱃ ﻭﻗﻮﻉ ﺍﻟﻠﺒﺲ ﰲ ﲢﺪﻳﺪ ﺍﳌﻔﺎﻫﻴﻢ‪ ،‬ﰒ ﺑﺘﺎﱄ ﺍﻟﺘﻮﺍﱄ ﺇﱃ ﺗﻘﻮﻳﺾ ﺍﻟﻌﻠﻢ ﻣﻦ ﺃﺳﺎﺳﻪ‪ ،‬ﻻﻓﺘﻘﺎﺩ ﺍﻟﺘﻄﺎﺑﻖ ﺑﲔ ﺍﻟﺪﻭﺍﻝ‬
‫ﻭﻣﺪﻟﻮﻻ‪‬ﺎ‪.‬‬
‫ﻭﺗﻨﺎﺳﻰ ﻫﺬﺍ ﺍﳉﻤﻊ‪ ،‬ﺍﻟﺬﻱ ﺍﺳﺘﺤﻖ ﲪﻞ ﻟﻘﺐ "ﺍﳊﺸﻮﻳﺔ" ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺧﻼ ﺍﳊﻘﻞ ﻣﻦ ﺃﻓﺬﺍﺫﻩ‪ ،‬ﺃﻥ ﲦﺔ‬
‫ﻣﻌﻴﺎﺭﺍﹰ ﻣﻮﺿﻮﻋﻴﺎﹰ ﻻ ﳚﺎﺩﻝ ﻓﻴﻪ ﺫﻭ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ ﻭﻫﻮ‪ :‬ﺃﻥ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ ﻻ ﻳﺘﺄﺗﻰ ﻟﻜﻞ ﻣﻦ ﻫﺐ ﻭﺩﺏ ﰲ ﺍﳊﻘﻞ‬
‫ﺍﳌﻌﲏ‪ ،‬ﺣﱴ ﻭﺇﻥ ﺑﺪﻝ ﺍﳌﺘﻄﻔﻞ ﻋﻠﻰ ﺍﳊﻘﻞ ﻓﻮﻕ ﻣﺎ ﰲ ﻭﺳﻌﻪ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﻣﻄﻠﺐ ﻣﻨﻬﺠﻲ ﺍﺑﺘﻜﺮ ﻣﻦ ﺃﺟﻞ ﺇﺿﻔﺎﺀ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪22‬‬

‫ﺍﻟﻮﺿﻮﺡ ﻋﻠﻰ ﺍﳌﻌﺎﱐ ﻭﻟﻴﺲ ﺍﻟﺒﻠﺒﻠﺔ‪ ،‬ﻭﻫﻮ ﻭﻟﻴﺪ ﺧﱪﺍﺕ ﲣﺼﺼﻴﺔ ﻋﺎﻟﻴﺔ ﻭﻓﻬﻢ ﻣ‪‬ﺘ‪‬ﻘﺪ‪ ،‬ﻭﻟﻴﺲ ﺷﺮﻃﺎﹰ ﺗﻠﻘﺎﺋﻴﺎﹰ ﻣﻦ ﺷﺮﻭﻁ‬
‫ﺍﻟﻠﻐﺔ‪.‬‬
‫ﻭﻣﻦ ﲦﺔ‪ ،‬ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﳌﻦ ﺭﺍﻡ ﺍﻟﻘﻴﺎﻡ ﺑﻌﻤﻠﻴﺔ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﻣﻦ ﺃﻥ ﻳﻜﻮﻥ‪ ،‬ﻟﻴﺲ ﻓﺤﺴﺐ ﺛﻘﻔﺎﹰ ﻟﻘﻨﺎﹰ ﻓﻄﻨﺎﹰ ﻣﱪﺯﺍﹰ ﰲ ﺣﻘﻠﻪ‪،‬‬
‫ﻭﻭﺍﺳﻊ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ ﺑﺘﺨﺼﺼﻪ‪ ،‬ﺑﻞ ﻣﻠﻤﺎﹰ ﺃﻳﻀﺎﹰ ﲜﻮﺍﻧﺐ ﻣﻬﻤﺔ ﻣﻦ ﻟﻐﺔ ﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﻭﺻﺎﺣﺐ ﺩﺭﺍﻳﺔ ﻣﺘﻌﻤﻘﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﳋﺎﺩﻣﺔ‬
‫ﳊﻘﻠﻪ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻘﻮﺩﻧﺎ ﺇﱃ ﻧﺘﻴﺠﺘﲔ ﻫﺎﻣﺘﲔ‪:‬‬
‫ﺃﻥ ﺻﻮﻍ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﻟﻴﺲ ﻋﻤﻼﹰ ﻣﻨﻔﺼﻼﹰ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ﺍﳊﺪﻳﺜﻲ ﺫﺍﺗﻪ‪ ،‬ﺑﻞ ﺟﺰﺀ ﻻ ﻳﺘﺠﺰﺃ ﻣﻨﻪ‪ ،‬ﻣﺎﺩﺍﻣﺖ‬ ‫ﺃ‪.‬‬
‫ﺍﳌﺼﻄﻠﺤﺎﺕ ﺗ‪‬ﺒﺘﺪﻉ ﻭﺗﻮﻟﺪ ﻟﺘﻠﱯ ﺣﺎﺟﺎﺕ ﲝﺜﻴﺔ ﻣﻠﺤﺔ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﻟﺘﺮﻑ ﺍﻟﻔﻜﺮﻱ ﺃﻭ ﺍﻟﺘﺤﺬﻟﻖ ﺍﻟﻌﻠﻤﻲ ﺍﻟﻮﺍﻫﻢ‪.‬‬
‫ﺃﻥ ﺗﻮﻟﻴﺪ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﳚﺐ ﺃﻥ ﳜﻀﻊ ﻟﻠﻤﺒﺎﺩﺉ ﻭﺍﻟﻘﻴﻮﺩ ﻭﺍﳌﻨﺎﻫﺞ ﺍﻟﺼﺎﺭﻣﺔ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺑﲔ ﺳﺎﺋﺮ ﺍﶈﺪﺛﲔ ﺍﳌﺆﻃﺮﻳﻦ ﺑﺈﻃﺎﺭ‪:‬‬ ‫ﺏ‪.‬‬
‫"ﺍﻷﳕﻮﺫﺝ ﺍﻹﺭﺷﺎﺩﻱ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ ﰲ ﺗﺄﺻﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻮﻡ"‪ ،‬ﻭﺍﻟﱵ ﳚﺐ ﺃﻥ ﳛﺪﺩﻫﺎ ﻋﻠﻢ ﻣﻌﻴﺎﺭﻱ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ ﻫﻮ‪" :‬ﻋﻠﻢ‬
‫ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﳊﺪﻳﺜﻴﺔ"‪.‬‬
‫‪23‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﺍﻟﺼﻴﺮﻭﺭﺓ ﺍﻟﺘﺎﺭﻳﺨﻴﺔ ﻟﻌﻠﻢ ﺍﻟﻤﺼﻄﻠﺢ ﻓﻲ ﺍﻟﺤﺪﻳﺚ‬

‫ﻟﻨﺴﺘﻌﺮﺽ ﺍﻵﻥ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻟﺘﻮﻃﺌﺔ ﳌﺎ ﺳﻨﻘﻮﻡ ﺑﻪ ﻣﻦ ﻣﺮﺍﺟﻌﺎﺕ ﻻﺣﻘﺔ ﰲ ﺍﳊﻘﻞ‪ ،‬ﺍﻟﺼﲑﻭﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺍﻟﱵ ﻣﺮ ﻣﻨﻬﺎ "ﻋﻠﻢ‬
‫ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ" ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﻘﺮ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻨﻬﺎﺋﻴﺔ ﺍﻟﱵ ﻭﺭﺛﻨﺎﻫﺎ ﻋﻨﻪ ﻣﻨﺬ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ﻣﻦ ﺩﻭﻥ ﺃﺩﱏ‬
‫ﺗﻐﻴﲑ ﻳﺬﻛﺮ‪.‬‬
‫ﻗﺎﻝ‪ :‬ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺮﺑﻌﻲ ﺍﻟﺘﺎﺩﰲ ﺍﳊﻠﱯ ﺍﳊﻨﺒﻠﻲ ﰒ ﺍﳊﻨﻔﻲ )‪ 963 - 899‬ﻫـ( ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ‪ " :‬ﻗﻔﻮ‬
‫ﺍﻷﺛﺮ ﰲ ﺻﻔﻮ ﻋﻠﻮﻡ ﺍﻷﺛﺮ" )‪ 35 :1‬ﻭﻣﺎ ﺑﻌﺪﻫﺎ(‪ ،‬ﻣﻨﺸﻮﺭﺍﺕ‪ :‬ﻣﻜﺘﺒﺔ ﺍﳌﻄﺒﻮﻋﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ – ﺣﻠﺐ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫‪1408‬ﻫـ‪ ،‬ﺑﻌﻨﺎﻳﺔ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﺃﺑﻮ ﻏﺪﺓ‪:‬‬
‫ﺃﻣﺎ ﺑﻌﺪ ﻓﺈﻥ ﺍﻟﺘﺼﺎﻧﻴﻒ ﰲ"ﺍﺻﻄﻼﺡ ﺃﻫﻞ ﺍﳊﺪﻳﺚ" ﻗﺪ ﻛﺜﺮﺕ ﰲ ﺍﻟﻘﺪﱘ ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻓﻤﻦ ﺃﻭﻝ ﻣﻦ ﺻﻨﻒ ﰲ ﺫﻟﻚ‪:‬‬
‫ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺮﺍﻣﻬﺮﻣﺰﻱ ﰲ ﻛﺘﺎﺑﻪ "ﺍﶈﺪﺙ ﺍﻟﻔﺎﺻﻞ" ﻟﻜﻨﻪ ﱂ ﻳﺴﺘﻮﻋﺐ !‪،‬‬ ‫‪.1‬‬
‫ﻭﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )ﺕ‪ 405 :‬ﻫـ(‪ ،‬ﻟﻜﻨﻪ ﱂ ﻳﻬﺬﺏ ﻭﱂ ﻳﺮﺗﺐ !‪،‬‬ ‫‪.2‬‬
‫ﻭﺗﻼﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )ﺕ ‪ 430‬ﻫـ(‪ ،‬ﻓﻌﻤﻞ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﻣﺴﺘﺨﺮﺟﺎ ﻭﺃﺑﻘﻰ ﺃﺷﻴﺎﺀ ﻟﻠﻤﺘﻌﻘﺐ !‪،‬‬ ‫‪.3‬‬
‫ﻭﺟﺎﺀ ﺑﻌﺪﻫﺎ ﺍﳋﻄﻴﺐ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ ‪ 463‬ﻫـ(‪ ،‬ﻓﺄﻟﻒ ﰲ ﻗﻮﺍﻧﲔ ﺍﻟﺮﻭﺍﻳﺔ ﻛﺘﺎﺑﺎ ﺃﲰﺎﻩ "ﺍﻟﻜﻔﺎﻳﺔ"‪ ،‬ﻭﰲ ﺁﺩﺍﺏ ﺍﻟﺮﻭﺍﻳﺔ‬ ‫‪.4‬‬
‫ﻛﺘﺎﺑﺎ ﲰﺎﻩ "ﺍﳉﺎﻣﻊ ﻵﺩﺍﺏ ﺍﻟﺸﻴﺦ ﻭﺍﻟﺴﺎﻣﻊ"‪ ،‬ﻭﻗﻞ ﻓﻦ ﻣﻦ ﻓﻨﻮﻥ ﺍﳊﺪﻳﺚ ﺇﻻ ﻭﺻ‪‬ﻨ‪‬ﻒ‪ ‬ﻓﻴﻪ ﻛﺘﺎﺑﺎ ﻣﻔﺮﺩﺍ‪ ،‬ﻓﻜﺎﻥ ﻛﻤﺎ ﻗﺎﻝ ﺍﳊﺎﻓﻆ‬
‫ﺍﺑﻦ ﻧﻘﻄﺔ )ﺕ ‪ 629‬ﻫـ(‪ :‬ﻛﻞ ﻣﻦ ﺃﻧﺼﻒ ﻋﻠﻢ ﺃﻥ ﺍﶈﺪﺛﲔ ﺑﻌﺪ ﺍﳋﻄﻴﺐ ﻋﻴﺎﻝ ﻋﻠﻰ ﻛﺘﺒﻪ‬
‫ﰒ ﺟﺎﺀﻩ ﺑﻌﺪﻫﻢ ﺑﻌﺾ ﻣﻦ ﺗﺄﺧﺮ ﻋﻦ ﺍﳋﻄﻴﺐ‪ ،‬ﻓﺄﺧﺬ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺑﻨﺼﻴﺐ‪ ،‬ﻓﺠﻤﻊ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼﱯ‬ ‫‪.5‬‬
‫ﺍﻷﻧﺪﻟﺴﻲ )ﺕ ‪ 544‬ﻫـ( ﻛﺘﺎﺑﺎ ﲰﺎﻩ "ﺍﻹﳌﺎﻉ"‪،‬‬
‫ﻭﺃﺑﻮ ﺣﻔﺺ ﺍﳌﻴﺎﳒﻲ ﺟﺰﺀﺍ ﲰﺎﻩ "ﻣﺎ ﻻ ﻳﺴﻊ ﺍﶈﺪﺙ ﺟﻬﻠﻪ"‪،‬‬ ‫‪.6‬‬
‫ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ‪ :‬ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﻋﻤﺮﻭ ﻋﺜﻤﺎﻥ ﺑﻦ ﺍﻟﺼﻼﺡ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﻬﺮﻭﺭﺯﻱ ﺍﳌﺘﻮﰲ ﺳﻨﺔ ‪ 643‬ﻫـ‪ ،‬ﻓﺠﻤﻊ‬ ‫‪.7‬‬
‫ﳌﺎ ﺗﻮﱃ ﺗﺪﺭﻳﺲ ﺍﳊﺪﻳﺚ ﺑﺎﳌﺪﺭﺳﺔ ﺍﻷﺷﺮﻓﻴﺔ ﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ‪" :‬ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ"‪ ،‬ﺍﻟﺸﻬﲑ ﺏ "ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ"‪ ،‬ﻓﻬﺬﺏ‬
‫ﻓﻨﻮﻧﻪ‪ ،‬ﻭﺃﻣﻼﻩ ﺷﻴﺌﺎ ﺑﻌﺪ ﺷﻲﺀ ﻓﻠﻬﺬﺍ ﱂ ﻳﺘﻨﺎﺳﺐ ﻭﺿﻌﻪ ﻭﺍﻋﺘﲎ ﺑﺘﺼﺎﻧﻴﻒ ﺍﳋﻄﻴﺐ ﺍﳌﺘﻔﺮﻗﺔ ﻓﺠﻤﻊ ﰲ ﻛﺘﺎﺑﻪ ﻣﺎ ﺗﻔﺮﻕ ﰲ ﻏﲑﻩ‬
‫ﻓﻠﻬﺬﺍ ﻋﻜﻒ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﻭﺳﺎﺭﻭﺍ ﺑﺴﲑﻩ ﻣﺎ ﺑﲔ ﻧﺎﻇﻢ ﻟﻪ ﻭﳐﺘﺼﺮ ﻭﻣﺴﺘﺪﺭﻙ ﻋﻠﻴﻪ ﻭﻣﻨﺘﺼﺮ ﻭﻣﻌﺎﺭﺽ ﻟﻪ‬
‫ﺇﱃ ﺃﻥ ﺟﺎﺀ ﺍﳊﺎﻓﻆ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﻧﺎﺻﺮ ﺳﻨﺔ ﺳﻴﺪ ﺍﻷﻧﺎﻡ ﺍﳌﺘﺮﺟﻢ ﺑﻔﻴﻠﺴﻮﻑ ﻋﻠﻞ ﺍﻷﺧﺒﺎﺭ ﻭﻃﻴﺒﻬﺎ ﺍﳌﻨﻌﻮﺕ ﳌﺎ ﺃﻧﻪ ﺍﳌﻘﺪﻡ ﺑﺈﻣﺎﻡ‬ ‫‪.8‬‬
‫ﻃﺎﺋﻔﺔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺧﻄﻴﺒﻬﺎ ﺍﻟﺴﺎﺑﻖ ﰲ ﻣﻌﺮﻓﺔ ﺻﺤﻴﺢ ﻭﺳﻘﻴﻢ ﺍﳋﱪ ﻗﺎﺿﻲ ﺍﻟﻘﻀﺎﺓ ﺷﻬﺎﺏ ﺍﻟﺪﻳﻦ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ‬
‫ﺍﻷﺻﻞ ﺍﳌﺼﺮﻱ ﺍﻟﺸﺎﻓﻌﻲ )‪ 852 - 773‬ﻫـ( ﻓﻠﺨﺺ ﺍﳌﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻻﺻﻄﻼﺡ ﳑﺎ ﲨﻌﻪ ﰲ ﻛﺘﺎﺑﻪ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻣﻊ‬
‫ﻓﺮﺍﺋﺪ ﺿﻤﺖ ﺇﻟﻴﻪ ﻭﻓﻮﺍﺋﺪ ﺯﻳﺪﺕ ﻋﻠﻴﻪ ﰲ ﺃﻭﺭﺍﻕ ﻗﻠﻴﻠﺔ ﻫﻲ ﰲ ﻧﻔﺴﻬﺎ ﺟﻠﻴﻠﺔ ﲰﺎﻫﺎ "ﳔﺒﺔ ﺍﻟﻔﻜﺮ ﰲ ﻣﺼﻄﻠﺢ ﺃﻫﻞ ﺍﻷﺛﺮ" ﻓﺼﺎﺭﺕ‬
‫ﺟﺪﻳﺮﺓ ﺇﺫ ﺻﻐﺮﺕ ﺣﺠﻤﺎ ﻭﺗﺮﺍﺀﺕ ﳒﻤﺎ ﻟﻜﻞ ﺃﺛﺮﻱ ﺑﻘﻮﻝ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫ﻭﺍﻟﺬﻧﺐ ﻟﻠﻄﺮﻑ ﻻ ﻟﻠﻨﺠﻢ ﰲ ﺍﻟﺼﻐﺮ‬ ‫ﻭﺍﻟﻨﺠﻢ ﺗﺴﺘﺼﻐﺮ ﺍﻷﺑﺼﺎﺭ ﺻﻮﺭﺗﻪ‬
‫ﺇﱃ ﺃﻥ ﺷﺮﺣﻬﺎ ﻭﺿﻤﻦ ﺷﺮﺣﻬﺎ ﻣﻦ ﻃﺮﻑ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺯﻭﺍﺋﺪ ﺍﻟﻌﻮﺍﺋﺪ ﻛﺮ‪‬ﺓ ﻓﻜﺮ‪‬ﺓ ﻣﺎ ﻻ ﳛﺼﻰ ﻛﺜﺮﺓ !! ﻭﺇﻥ ﱂ ﳜﻞ ﻋﻦ ﻓﻮﺍﺕ‬ ‫‪.9‬‬
‫ﲢﺮﻳﺮ ﻭﺭﻛﺎﻛﺔ ﺗﻘﺮﻳﺮ ﻛﻤﺎ ﱂ ﳜﻞ ﻣﺘﻨﻪ ﻋﻦ ﺿﻴﻖ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺇﻥ ﻟﻄﻔﺖ ﻣﻨﻪ ﺍﻹﺷﺎﺭﺓ !!!‪) ...‬ﺍﺗﻨﻬﻰ(‬
‫ﻗﻠﺖ‪ :‬ﻭﻳﺘﻀﺢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﲑﻭﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ ﺃﻥ ﺍﳊﻘﻞ ﻋﺎﱏ ﻭﻻ ﻳﺰﺍﻝ ﻣﻦ ﻣﺜﺒﻄﲔ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪24‬‬

‫ﺍﳉﻤﻮﺩ ﺍﳌﻄﻠﻖ ﻭﻗﻠﺔ ﺍﻹﺑﺪﺍﻉ‪ ،‬ﲢﻘﻴﻘﺄ ﳌﻘﻮﻟﺔ‪" :‬ﻧﻀﻮﺝ ﺍﻟﻌﻠﻢ ﻭﺍﺣﺘﺮﺍﻗﻪ"!‬ ‫ﺕ‪.‬‬
‫ﻛﺜﺮﺓ ﺍﳊﺸﻮ ﺍﻟﺘﻔﺴﲑﻱ ﻭﺍﻟﻠﻐﻮ ﺍﻟﺘﺄﻭﻳﻠﻲ ﻭﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻟﺸﺮﻭﺣﺎﺕ ﺍﳌﻴﺘﺎﻟﻐﻮﻳﺔ‪ ،‬ﻭﺍﻟﺸﺮﻭﺣﺎﺕ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺣﺎﺕ ﰲ ﲢﺸﻴﺎﺕ ﻻ‬ ‫ﺙ‪.‬‬
‫ﺗﻜﺎﺩ ﺗﻨﺘﻬﻲ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺄﰐ ﲜﺪﻳﺪ ﺃﻭ ﻃﺎﺋﻞ‪ ،‬ﻭﻫﻲ ﻋﻼﻣﺎﺕ ﺗﻨﺒﺊ ﺑﺪﻭﻥ ﻣﻮﺍﺭﺑﺔ ﺑﻜﻮﻥ ﺍﻟﻌﻠﻢ ﺍﳌﻌﲏ ﻗﺪ ﻓﻘﺪ ﻭﻫﺠﻪ ﻭﺗﻜﻠﺲ‬
‫ﻟﻴﺘﺤﻮﻝ ﻓﻘﻂ ﺇﱃ ﻃﻘﻮﺳﻴﺎﺕ ﺭﺛﺔ ﺗﻠﻮﻛﻬﺎ ﺍﻷﻟﺴﻦ ﺍﺟﺘﺮﺍﺭﺍﹰ‪ ،‬ﺣﻴﺚ ﱂ ﻳﺒﻖ ﻣﻦ ﻣﺴﻤﻰ ﺍﻟﻌﻠﻢ ﺳﻮﻯ ﺍﳌﻈﻬﺮ ﻭﺍﻟﺘﺴﻤﻴﺔ ﻭﺍﳌﺮﺍﺳﻴﻢ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﳝﻴﺰ ﺇﻧﺘﺎﺝ "ﺍﳊﺸﻮﻳﺔ" ﻋﺎﻣﺔ‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺪﻡ ﺍﻟﺸﻮﺍﻫﺪ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ‪ ،‬ﻣﺎ ﺻﺪﺭ ﺑﻪ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ‪ :‬ﲪ‪‬ﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﺒﺴﱵ ﺍﳋﻄﺎﰊ‬
‫)‪ 388 - 319‬ﻫـ( ﻛﺘﺎﺑﻪ "ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ" ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﺭﺃﻳﺖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺯﻣﺎﻧﻨﺎ ﻗﺪ ﺣﺼﻠﻮﺍ ﺣﺰﺑﲔ ﻭﺍﻧﻘﺴﻤﻮﺍ ﺇﱃ ﻓﺮﻗﺘﲔ ﺃﺻﺤﺎﺏ ﺣﺪﻳﺚ ﻭﺃﺛﺮ ﻭﺃﻫﻞ ﻓﻘﻪ ﻭﻧﻈﺮ ﻭﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻻ‬
‫ﺗﺘﻤﻴﺰ ﻋﻦ ﺃﺧﺘﻬﺎ ﰲ ﺍﳊﺎﺟﺔ ﻭﻻ ﺗﺴﺘﻐﲏ ﻋﻨﻬﺎ ﰲ ﺩﺭﻙ ﻣﺎ ﺗﻨﺤﻮﻩ ﻣﻦ ﺍﻟﺒﻐﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ ﻷﻥ ﺍﳊﺪﻳﺚ ﲟﱰﻟﺔ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﺻﻞ‬
‫ﻭﺍﻟﻔﻘﻪ ﲟﱰﻟﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﻟﻪ ﻛﺎﻟﻔﺮﻉ ﻭﻛﻞ ﺑﻨﺎﺀ ﱂ ﻳﻮﺿﻊ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻭﺃﺳﺎﺱ ﻓﻬﻮ ﻣﻨﻬﺎﺭ ﻭﻛﻞ ﺃﺳﺎﺱ ﺧﻼ ﻋﻦ ﺑﻨﺎﺀ ﻭﻋﻤﺎﺭﺓ ﻓﻬﻮ‬
‫ﻗﻔﺮ ﻭﺧﺮﺍﺏ‪.‬‬
‫ﻭﻭﺟﺪﺕ ﻫﺬﻳﻦ ﺍﻟﻔﺮﻳﻘﲔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﺍﻟﺘﺪﺍﱐ ﰲ ﺍﶈﻠﲔ ﻭﺍﻟﺘﻘﺎﺭﺏ ﰲ ﺍﳌﱰﻟﺘﲔ‪ ،‬ﻭﻋﻤﻮﻡ ﺍﳊﺎﺟﺔ ﻣﻦ ﺑﻌﻀﻬﻢ ﺇﱃ ﺑﻌﺾ‪،‬‬
‫ﻭﴰﻮﻝ ﺍﻟﻔﺎﻗﺔ ﺍﻟﻼﺯﻣﺔ ﻟﻜﻞ ﻣﻨﻬﻢ ﺇﱃ ﺻﺎﺣﺒﻪ‪ ،‬ﺇﺧﻮﺍﻧﺎ ﻣﺘﻬﺎﺟﺮﻳﻦ ﻭﻋﻠﻰ ﺳﺒﻴﻞ ﺍﳊﻖ ﺑﻠﺰﻭﻡ ﺍﻟﺘﻨﺎﺻﺮ ﻭﺍﻟﺘﻌﺎﻭﻥ ﻏﲑ ﻣﺘﻈﺎﻫﺮﻳﻦ‬
‫ﻓﺄﻣﺎ ﻫﺬﻩ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻭﺍﻷﺛﺮ ﻓﺎﻥ ﺍﻷﻛﺜﺮﻳﻦ ﺇﳕﺎ ﻭﻛﺪﻫﻢ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﲨﻊ ﺍﻟﻄﺮﻕ ﻭﻃﻠﺐ ﺍﻟﻐﺮﻳﺐ ﻭﺍﻟﺸﺎﺫ ﻣﻦ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺃﻛﺜﺮﻩ ﻣﻮﺿﻮﻉ ﺃﻭ ﻣﻘﻠﻮﺏ ﻻ ﻳﺮﺍﻋﻮﻥ ﺍﳌﺘﻮﻥ ﻭﻻ ﻳﺘﻔﻬﻤﻮﻥ ﺍﳌﻌﺎﱐ ﻭﻻ ﻳﺴﺘﻨﺒﻄﻮﻥ ﺳﺮﻫﺎ ﻭﻻ ﻳﺴﺘﺨﺮﺟﻮﻥ ﺭﻛﺎﺯﻫﺎ‬
‫ﻭﻓﻘﻬﻬﺎ ﻭﺭﲟﺎ ﻋﺎﺑﻮﺍ ﺍﻟﻔﻘﻬﺎﺀ ﻭﺗﻨﺎﻭﻟﻮﻫﻢ ﺑﺎﻟﻄﻌﻦ‪ .‬ﻭﻻ ﻳﻌﻠﻤﻮﻥ ﺃ‪‬ﻢ ﻋﻦ ﻣﺒﻠﻎ ﻣﺎ ﺃﻭﺗﻮﻩ ﻣﻦ ﺍﻟﻌﻠﻢ ﻗﺎﺻﺮﻭﻥ ﻭﺑﺴﻮﺀ ﺍﻟﻘﻮﻝ ﻓﻴﻬﻢ ﺁﲦﻮﻥ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﺳﻨﻜﺘﺸﻒ ﺑﺬﻫﻮﻝ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﳊﺸﻮﻳﺔ ﺍﻟﺒﻠﻴﺪﻱ ﺍﻟﻘﺮﺍﺋﺢ ﻭﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻟﻔﻬﻢ ﻫﻢ ﻣﻦ ﺳﻴﺴﺘﻘﻠﻮﻥ‬
‫ﺑﺎﳊﻘﻞ ﻭﺇﱃ ﻳﻮﻡ ﺍﻟﻨﺎﺱ ﻫﺬﺍ‪ ،‬ﻣﻊ ﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﺍﳊﻘﻞ ﻭﻋﻠﻰ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻋﻠﻰ ﺍﻟﺪﻋﻮﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﳋﻄﺎﰊ‪:‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﺒﻘﺔ ﺍﻷﺧﺮﻯ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻨﻈﺮ ﻓﺎﻥ ﺃﻛﺜﺮﻫﻢ ﻻ ﻳﻌﺮﺟﻮﻥ ﻣﻦ ﺍﳊﺪﻳﺚ ﺇﻻ ﻋﻠﻰ ﺃﻗﻠﻪ ﻭﻻ ﻳﻜﺎﺩﻭﻥ ﳝﻴﺰﻭﻥ ﺻﺤﻴﺤﻪ ﻣﻦ‬
‫ﺳﻘﻴﻤﻪ ﻭﻻ ﻳﻌﺮﻓﻮﻥ ﺟﻴﺪﻩ ﻣﻦ ﺭﺩﻳﺌﻪ ﻭﻻ ﻳﻌﺒﺆﻭﻥ ﲟﺎ ﺑﻠﻐﻬﻢ ﻣﻨﻪ ﺃﻥ ﳛﺘﺠﻮﺍ ﺑﻪ ﻋﻠﻰ ﺧﺼﻮﻣﻬﻢ ﺇﺫﺍ ﻭﺍﻓﻖ ﻣﺬﺍﻫﺒﻬﻢ ﺍﻟﱵ ﻳﻨﺘﺤﻠﻮ‪‬ﺎ‬
‫ﻭﻭﺍﻓﻖ ﺁﺭﺍﺀﻫﻢ ﺍﻟﱵ ﻳﻌﺘﻘﺪﻭ‪‬ﺎ‬
‫ﻭﻗﺪ ﺍﺻﻄﻠﺤﻮﺍ ﻋﻠﻰ ﻣﻮﺍﺿﻌﺔ ﺑﻴﻨﻬﻢ ﰲ ﻗﺒﻮﻝ ﺍﳋﱪ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳊﺪﻳﺚ ﺍﳌﻨﻘﻄﻊ ﺇﺫﺍ ﻛﺎﻥ ﺫﻟﻚ ﻗﺪ ﺍﺷﺘﻬﺮ ﻋﻨﺪﻫﻢ ﻭﺗﻌﺎﻭﺭﺗﻪ ﺍﻷﻟﺴﻦ‬
‫ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﻣﻦ ﻏﲑ ﺛﺒﺖ ﻓﻴﻪ ﺃﻭ ﻳﻘﲔ ﻋﻠﻢ ﺑﻪ ﻓﻜﺎﻥ ﺫﻟﻚ ﺻﻠﺔ ﻣﻦ ﺍﻟﺮﺃﻱ ﻭﻏﺒﻨﺎ ﻓﻴﻪ‬
‫ﻭﻫﺆﻻﺀ ﻭﻓﻘﻨﺎ ﺍﷲ ﻭﺇﻳﺎﻫﻢ ﻟﻮ ﺣﻜﻲ ﳍﻢ ﻋﻦ ﻭﺍﺣﺪ ﻣﻦ ﺭﺅﺳﺎﺀ ﻣﺬﺍﻫﺒﻬﻢ ﻭﺯﻋﻤﺎﺀ ﳓﻠﻬﻢ ﻗﻮﻝ ﻳﻘﻮﻟﻪ ﺑﺎﺟﺘﻬﺎﺩ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ﻃﻠﺒﻮﺍ ﻓﻴﻪ‬
‫ﺍﻟﺜﻘﺔ ﻭﺍﺳﺘﱪﺅﺍ ﻟﻪ ﺍﻟﻌﻬﺪﺓ‬
‫ﻓﻨﺠﺪ ﺃﺻﺤﺎﺏ ﻣﺎﻟﻚ ﻻ ﻳﻌﺘﻤﺪﻭﻥ ﻣﻦ ﻣﺬﻫﺒﻪ ﺇﻻ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺍﻟﻘﺎﺳﻢ ﻭﺃﺷﻬﺐ ﻭﺿﺮﺑﺎﺋﻬﻤﺎ ﻣﻦ ﺗﻼﻣﻴﺬ ﺃﺻﺤﺎﺑﻪ ﻓﺈﺫﺍ‬
‫ﺟﺎﺀﺕ ﺭﻭﺍﻳﺔ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳊﻜﻢ ﻭﺃﺿﺮﺍﺑﻪ ﱂ ﺗﻜﻦ ﻋﻨﺪﻫﻢ ﻃﺎﺋﻼ !‬
‫ﻭﺗﺮﻯ ﺃﺻﺤﺎﺏ ﺃﰊ ﺣﻨﻴﻔﺔ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻘﺒﻠﻮﻥ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﺇﻻ ﻣﺎ ﺣﻜﺎﻩ ﺃﺑﻮ ﻳﻮﺳﻒ ﻭﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﻭﺍﻟﻌﻠﻴﺔ ﻣﻦ‬
‫ﺃﺻﺤﺎﺑﻪ ﻭﺍﻷﺟﻠﺔ ﻣﻦ ﺗﻼﻣﺬﺗﻪ ﻓﺎﻥ ﺟﺎﺀﻫﻢ ﻋﻦ ﺍﳊﺴﻦ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻠﺆﻟﺆﻱ ﻭﺫﻭﻳﻪ ﺭﻭﺍﻳﺔ ﻗﻮﻝ ﲞﻼﻓﻪ ﱂ ﻳﻘﺒﻠﻮﻩ ﻭﱂ ﻳﻌﺘﻤﺪﻭﻩ !‬
‫‪25‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ‪ :‬ﳓﻮ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﻋﻠﻤﻴﺔ ﻭﺻﻼﺑﺔ‬

‫ﻭﻛﺬﻟﻚ ﲡﺪ ﺃﺻﺤﺎﺏ ﺍﻟﺸﺎﻓﻌﻲ ﺇﳕﺎ ﻳﻌﻮﻟﻮﻥ ﰲ ﻣﺬﻫﺒﻪ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﺍﳌﺰﱐ ﻭﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺍﳌﺮﺍﺩﻱ ﻓﺈﺫﺍ ﺟﺎﺀﺕ ﺭﻭﺍﻳﺔ ﺣﺮﻣﻠﺔ‬
‫ﻭﺍﳉﻴﺰﻱ ﻭﺃﻣﺜﺎﳍﻤﺎ ﱂ ﻳﻠﺘﻔﺘﻮﺍ ﺇﻟﻴﻬﺎ ﻭﱂ ﻳﻌﺘﺪﻭﺍ ‪‬ﺎ ﰲ ﺃﻗﺎﻭﻳﻠﻪ !‬
‫ﻭﻋﻠﻰ ﻫﺬﺍ ﻋﺎﺩﺓ ﻛﻞ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﺃﺣﻜﺎﻡ ﻣﺬﺍﻫﺐ ﺃﺋﻤﺘﻬﻢ ﻭﺃﺳﺎﺗﺬ‪‬ﻢ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺩﺃ‪‬ﻢ ﻭﻛﺎﻧﻮﺍ ﻻ ﻳﻘﻨﻌﻮﻥ ﰲ ﺃﻣﺮ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻉ ﻭﺭﻭﺍﻳﺎ‪‬ﺎ ﻋﻦ ﻫﺆﻻﺀ ﺍﻟﺸﻴﻮﺥ ﺇﻻ ﺑﺎﻟﻮﺛﻴﻘﺔ ﻭﺍﻟﺜﺒﺖ ﻓﻜﻴﻒ ﳚﻮﺯ ﳍﻢ ﺃﻥ‬
‫ﻳﺘﺴﺎﻫﻠﻮﺍ ﰲ ﺍﻷﻣﺮ ﺍﻷﻫﻢ ﻭﺍﳋﻄﺐ ﺍﻷﻋﻈﻢ ﻭﺃﻥ ﻳﺘﻮﺍﻛﻠﻮﺍ ﺍﻟﺮﻭﺍﻳﺔ ﻭﺍﻟﻨﻘﻞ ﻋﻦ ﺇﻣﺎﻡ ﺍﻷﺋﻤﺔ ﻭﺭﺳﻮﻝ ﺭﺏ ﺍﻟﻌﺰﺓ ﺍﻟﻮﺍﺟﺐ ﺣﻜﻤﻪ ﺍﻟﻼﺯﻣﺔ‬
‫ﻃﺎﻋﺘﻪ ﺍﻟﺬﻱ ﳚﺐ ﻋﻠﻴﻨﺎ ﺍﻟﺘﺴﻠﻴﻢ ﳊﻜﻤﻪ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻷﻣﺮﻩ ﻣﻦ ﺣﻴﺚ ﻻ ﳒﺪ ﰲ ﺃﻧﻔﺴﻨﺎ ﺣﺮﺟﺎ ﳑﺎ ﻗﻀﺎﻩ ﻭﻻ ﰲ ﺻﺪﻭﺭﻧﺎ ﻏﻼ ﻣﻦ ﺷﻲﺀ‬
‫ﺃﺑﺮﻣﻪ ﻭﺃﻣﻀﺎﻩ ؟‬
‫ﺃﺭﺃﻳﺘﻢ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺟﻞ ﻳﺘﺴﺎﻫﻞ ﰲ ﺃﻣﺮ ﻧﻔﺴﻪ ﻭﻳﺴﺎﻣﺢ ﻏﺮﻣﺎﺀﻩ ﰲ ﺣﻘﻪ ﻓﻴﺄﺧﺬ ﻣﻨﻬﻢ ﺍﻟﺰﻳﻒ ﻭﻳﻐﻀﻲ ﳍﻢ ﻋﻦ ﺍﻟﻌﻴﺐ ﻫﻞ ﳚﻮﺯ ﻟﻪ ﺃﻥ‬
‫ﻳﻔﻌﻞ ﺫﻟﻚ ﰲ ﺣﻖ ﻏﲑﻩ ﺇﺫﺍ ﻛﺎﻥ ﻧﺎﺋﺒﺎ ﻋﻨﻪ ﻛﻮﱄ ﺍﻟﻀﻌﻴﻒ ﻭﻭﺻﻲ ﺍﻟﻴﺘﻴﻢ ﻭﻭﻛﻴﻞ ﺍﻟﻐﺎﺋﺐ ﻭﻫﻞ ﻳﻜﻮﻥ ﺫﻟﻚ ﻣﻨﻪ ﺇﺫﺍ ﻓﻌﻠﻪ ﺇﻻ ﺧﻴﺎﻧﺔ‬
‫ﻟﻠﻌﻬﺪ ﻭﺇﺧﻔﺎﺭﺍ ﻟﻠﺬﻣﺔ ﻓﻬﺬﺍ ﻫﻮ ﺫﺍﻙ ﺇﻣﺎ ﻋﻴﺎﻥ ﺣﺲ ﻭﺇﻣﺎ ﻋﻴﺎﻥ ﻣﺜﻞ‪.‬‬
‫ﻭﻟﻜﻦ ﺃﻗﻮﺍﻣﺎ ﻋﺴﺎﻫﻢ ﺍﺳﺘﻮﻋﺮﻭﺍ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﺍﺳﺘﻄﺎﻟﻮﺍ ﺍﳌﺪﺓ ﰲ ﺩﺭﻙ ﺍﳋﻂ ﻭﺃﺣﺒﻮﺍ ﻋﺠﺎﻟﺔ ﺍﻟﻨﻴﻞ ﻓﺎﺧﺘﺼﺮﻭﺍ ﻃﺮﻳﻖ ﺍﻟﻌﻠﻢ ﻭﺍﻗﺘﺼﺮﻭﺍ‬
‫ﻋﻠﻰ ﻧﺘﻒ ﻭﺣﺮﻭﻑ ﻣﻨﺘﺰﻋﺔ ﻣﻦ ﻣﻌﺎﱐ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﲰﻮﻫﺎ ﻋﻠﻼﹰ !!! ﻭﺟﻌﻠﻮﻫﺎ ﺷﻌﺎﺭﺍ ﻷﻧﻔﺴﻬﻢ ﰲ ﺍﻟﺘﺮﺳﻢ ﺑﺮﺳﻢ ﺍﻟﻌﻠﻢ ﻭﺍﲣﺬﻭﻫﺎ‬
‫ﺟﻨﺔ ﻋﻨﺪ ﻟﻘﺎﺀ ﺧﺼﻮﻣﻬﻢ ﻭﻧﺼﺒﻮﻫﺎ ﺩﺭﻳﺌﺔ ﻟﻠﺨﻮﺽ ﻭﺍﳉﺪﺍﻝ ﻳﺘﻨﺎﻇﺮﻭﻥ ‪‬ﺎ ﻭﻳﺘﻼﻃﻤﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻋﻨﺪ ﺍﻟﺘﺼﺎﺩﺭ ﻋﻨﻬﺎ ﻗﺪ ﺣﻜﻢ ﻟﻠﻐﺎﻟﺐ‬
‫ﺑﺎﳊﺬﻕ ﻭﺍﻟﺘﱪﻳﺰ ﻓﻬﻮ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺬﻛﻮﺭ ﰲ ﻋﺼﺮﻩ ﻭﺍﻟﺮﺋﻴﺲ ﺍﳌﻌﻈﻢ ﰲ ﺑﻠﺪﻩ ﻭﻣﺼﺮﻩ‪.‬‬
‫ﻫﺬﺍ ﻭﻗﺪ ﺩﺱ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥ ﺣﻴﻠﺔ ﻟﻄﻴﻔﺔ ﻭﺑﻠﻎ ﻣﻨﻬﻢ ﻣﻜﻴﺪﺓ ﺑﻠﻴﻐﺔ ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﰲ ﺃﻳﺪﻳﻜﻢ ﻋﻠﻢ ﻗﺼﲑ ﻭﺑﻀﺎﻋﺔ ﻣﺰﺟﺎﺓ ﻻ ﺗﻔﻲ‬
‫ﲟﺒﻠﻎ ﺍﳊﺎﺟﺔ ﻭﺍﻟﻜﻔﺎﻳﺔ ﻓﺎﺳﺘﻌﻴﻨﻮﺍ ﻋﻠﻴﻪ ﺑﺎﻟﻜﻼﻡ ﻭﺻﻠﻮﻩ ﲟﻘﻄﻌﺎﺕ ﻣﻨﻪ ﻭﺍﺳﺘﻈﻬﺮﻭﺍ ﺑﺄﺻﻮﻝ ﺍﳌﺘﻜﻠﻤﲔ ﻳﺘﺴﻊ ﻟﻜﻢ ﻣﺬﻫﺐ ﺍﳋﻮﺽ‬
‫ﻭﳎﺎﻝ ﺍﻟﻨﻈﺮ ! ﻓﺼﺪ‪‬ﻕ ﻋﻠﻴﻬﻢ ﺇﺑﻠﻴﺲ ﻇﻨﻪ ﻭﺃﻃﺎﻋﻪ ﻛﺜﲑ ﻣﻨﻬﻢ ﻭﺍﺗﺒﻌﻮﻩ ﺇﻻ ﻓﺮﻳﻘﺎ ﻣﻦ ﺍﳌﺆﻣﻨﲔ‪.‬‬
‫ﻓﻴﺎ ﻟﻠﺮﺟﺎﻝ ﻭﺍﻟﻌﻘﻮﻝ ﺃﻳﻦ ﻳﺬﻫﺐ ﻭﺃﱏ ﳜﺪﻋﻬﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻦ ﺣﻈﻬﻢ ﻭﻣﻮﺿﻊ ﺭﺷﺪﻫﻢ ! ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ‪ ) .‬ﺍﻧﺘﻬﻰ ﻛﻼﻡ ﺍﳋﻄﺎﰊ(‬
‫ﻗﻠﺖ‪ :‬ﷲ ﺩﺭﻫﺎ ﻣﻦ ﺷﻬﺎﺩﺓ ﺗﺸﺮﳛﻴﺔ ﻭﳎﻬﺮﻳﺔ ﻟﻠﺤﻘﻞ ﻣﻦ ﺷﺎﻫﺪ ﻗﺮﻥ ﻻ ﻳﺸﻖ ﻟﻪ ﻏﺒﺎﺭ ﻓﻴﻪ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﱂ ﲝﻘﻠﲔ ﺃﺳﺎﺳﲔ ﻣﻦ‬
‫ﺍﻟﺘﺮﺍﺛﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻫﺠﺮﳘﺎ ﺍﻷﳌﻌﻴﻮﻥ ﻭﺍﻷﺫﻛﻴﺎﺀ ﻭﺍﳌﺒﺪﻋﻮﻥ ﻭﺍﻷﻓﺬﺍﺫ ﻭﺍﺳﺘﻘﻞ ‪‬ﻤﺎ ﻣﻦ ﻫﺬﻩ ﺃﻭﺻﺎﻓﻪ ﻭﺣﻈﻪ ﻣﻦ‬
‫ﺍﻟﻌﻠﻢ‪ ،‬ﳑﻦ ﻻ ﻭﺻﻒ ﻳﺴﺘﻮﻋﺒﻬﻢ ﺳﻮﻯ ﻟﻘﺐ‪" :‬ﺍﳊﺸﻮﻳﺔ"‪.‬‬
‫ﻓﺎﻟﺒﻠﻴﺔ ﻗﺪﳝﺔ ﺇﺫﻥ! ﺑﻞ ﻭﺍﻟﻐﺮﻳﺐ‪ :‬ﻛﻮ‪‬ﺎ ﺟﺎﺀﺕ ﺑﻌﺪ ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﳌﺎ ﳚﻒ ﺑﻌﺪ ﺍﳊﱪ ﺍﻟﺬﻱ ﺳﻮﺩﺕ ﺑﻪ ﺍﻟﻜﺘﺐ‬
‫ﺍﻟﺴﺘﺔ !‬
‫ﻭﻳﺴﺘﻮﻗﻔﻨﺎ ﰲ ﺷﻬﺎﺩﺓ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﺃﻣﺮﺍﻥ ﻣﻘﻠﻘﺎﻥ‪:‬‬
‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﻛﻮﻥ ﺣﻘﻠﲔ ﻣﻦ ﺍﳊﻘﻮﻝ ﺍﳌﻬﻤﺔ ﰲ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﳘﺎ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻭﲦﺮﺗﻪ ﺍﻟﻔﻘﻪ ﱂ ﻳﺒﻖ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻭﻣﻨﺬ‬
‫ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ‪ ،‬ﻣﻦ ﺭﺍﺑﻂ ﻣﻮﺿﻮﻋﻲ ﺃﻭ ﻣﻨﻬﺠﻲ ﻳ‪‬ﺬﻛﺮ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻘﻞ ﺍﶈﺪﺛﻮﻥ ﺑﺮﻭﺍﻳﺔ ﻭﻟﻮﻙ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ‬
‫ﺇﻏﺮﺍﺑﺎﹰ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻨﻘﻒ ﻋﻠﻰ ﺃﺛﺮﻩ ﺍﳌﺪﻣﺮ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺴﻠﻤﲔ ﺑﻌﺪ ﻗﻠﻴﻞ‪،‬‬
‫ﻭﺍﺳﺘﻘﻞ ﺍﻟﻔﻘﻬﺎﺀ ﺑﺈﻧﺘﺎﺝ ﻓﻘﻬﻬﻢ ﻋﻠﻰ ﺿﻮﺀ ﻣﻘﺪﻣﺎﺕ ﻗﻴﺎﺳﻴﺔ ﺗﺘﺒﲎ ﺍﳌﻨﻄﻖ ﺍﻷﺭﺳﻄﻲ ﺑﺪﻝ ﺍﻻﺣﺘﻜﺎﻡ ﺇﱃ "ﺍﻷﳕﻮﺫﺝ‬
‫ﺍﻹﺭﺷﺎﺩﻱ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ"‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻛﻞ ﺍﶈﺪﺛﲔ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﺑﻌﺪ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻇﻠﻮﺍ ﻋﻴﺎﻻﹰ ﻋﻠﻰ ﻣﻘﺪﻣﺘﻪ ﺗﻠﻚ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ‬
‫ﺍﳉﻤﻮﺩ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﳊﻖ ﺑﺎﳊﻘﻞ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪26‬‬

‫ﻓﻴﻜﻔﻴﻨﺎ ﺇﺫﻥ‪ ،‬ﻭﻫﺎ ﻗﺪ ﻭﺿﻌﻨﺎ ﺃﺻﺒﻌﻨﺎ ﻋﻠﻰ ﺍﳉﺮﺝ ﺍﻟﻐﺎﺋﺮ ﻭﺷﺨﺼﻨﺎ ﻣﻜﻤﻦ ﺍﻟﺪﺍﺀ ﰲ ﺍﳊﻘﻞ‪ ،‬ﺍﺳﺘﻌﺮﺍﺽ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ‬
‫ﺍﻟﱵ ﺟﺎﺀ ‪‬ﺎ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ "ﺍﳌﻘﺪﻣﺔ" ﻭﻋﺮﺿﻬﺎ ﻋﻠﻰ ﳏﻚ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﰒ ﻧﻨﻈﺮ ﺃﻫﻲ ﻣﺴﺘﻮﻓﻴﺔ ﻟﻠﺸﺮﻭﻁ ﺍﳌﻮﺿﻮﻋﻴﺔ‬
‫ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺼﺎﺭﻣﺔ ﺍﻟﱵ ﻳﺘﻄﻠﺒﻬﺎ "ﻋﻠﻢ ﺍﻻﺻﻄﻼﺣﻴﺔ" ﺃﻭ "ﺍﳌﺼﻄﻠﺤﻴﺔ" ﺃﻡ ﺃ‪‬ﺎ ﻗﻠﻘﺔ ﻭﲝﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ‪.‬‬
‫ﻭﻗﺼﺪﻧﺎ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌﺔ‪ ،‬ﺍﻟﱵ ﻧﺘﻮﺧﻰ ﻓﻴﻬﺎ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﻣﻠﺔ‪ ،‬ﲡﺪﻳﺪ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺑﻌﺾ ﻣﺼﻄﻠﺤﺎﺗﻪ‬
‫ﻣﻦ ﺃﺟﻞ ﺇﺿﻔﺎﺀ ﺍﻟﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻋﻠﻰ ﺍﳊﻘﻞ‪.‬‬
‫ﻭﻫﻮ ﻣﻮﺿﻮﻉ "ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ"‪.‬‬
 ‫ﺍﻟﻤﺒﺤﺚ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻣﺸﺎﻛﻞ ﺍﻟﻤﺼﻄﻠﺢ ﺍﻟﺤﺪﻳﺜﻲ‬
‫ﺍﻟﻬﺶ ﻓﻲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﻳﻢ‬

‫ﻭﻗﻔﻨﺎ ﰲ ﺍﳌﺒﺤﺚ ﺍﻷﻭﻝ ﻋﻠﻰ ﺍﳌﺘﻄﻠﺒﺎﺕ ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺼﺎﺭﻣﺔ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘﺄﺳﺲ ﻋﻠﻴﻬﺎ "ﻋﻠﻢ‬
‫ﺍﻻﺻﻄﻼﺣﻴﺔ" ﺍﳋﺎﺩﻡ ﻟﻠﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ .‬ﻛﻲ ﻳﻘﻮﻡ ﺑﺪﻭﺭﻩ ﺍﳊﻤﺎﺋﻲ ﻋﻠﻰ ﺃﺣﺴﻦ ﻭﺟﻪ‪ ،‬ﻭﺳﻮﻑ ﻧﻘﻮﻡ ﺍﻵﻥ‬
‫ﺑﺎﺳﺘﻌﺮﺍﺽ ﺑﻌﺾ ﺍﳌﱪﺭﺍﺕ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﱵ ﺗﺴﺘﺪﻋﻲ ﺑﺈﳊﺎﺡ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﺑﺮﻣﺘﻪ ﻋﻠﻰ ﺃﺳﺲ ﻋﻠﻤﻴﺔ ﺃﻛﺜﺮ‬
‫ﺻﻼﺑﺔ ﻭﺻﻤﻮﺩﺍﹰ ﺃﻣﺎﻡ ﻛﻞ ﺍﻟﺘﺨﻄﺌﺎﺕ ﺍﶈﺘﻤﻠﺔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪2‬‬

‫ﻟﻤﺎﺫﺍ ﻟﻢ ﻳﻮﻓﻖ ﺍﻟﻤﺤﺪﺛﻮﻥ ﻓﻲ ﺍﺧﺘﻴﺎﺭ ﺑﻌﺾ ﻣﺼﻄﻠﺤﺎﺗﻬﻢ ؟‬

‫ﺃﻭﻝ ﻣﺎ ﻧﺼﺎﺩﻑ ﻣﻦ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﳍﺸﺔ ﻭﺍﻟﻘﻠﻘﺔ ﰲ "ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ" ﺍﻟﱵ ﻭﺭﺛﻬﺎ ﺍﳊﻘﻞ ﻋﻦ ﺃﰊ ﻋﻤﺮﻭ‪ :‬ﺍﺑﻦ‬
‫ﺍﻟﺼﻼﺡ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ "ﻣﻘﺪﻣﺘﻪ" ﺍﻟﺸﻬﲑﺓ ﻣﺼﻄﻠﺢ‪" :‬ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ‪".‬‬

‫‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ "ﺍﳌﻘﺪﻣﺔ" ﰲ ﺗﻌﺮﻳﻔﻪ‬

‫ﺃﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻓﻬﻮ ﺍﳊﺪﻳﺚ ﺍﳌﺴﻨﺪ ﺍﻟﺬﻱ ﻳﺘﺼﻞ ﺇﺳﻨﺎﺩﻩ ﺑﻨﻘﻞ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺑﻂ ﻋﻦ ﺍﻟﻌﺪﻝ ﺍﻟﻀﺎﺑﻂ ﺇﱃ ﻣﻨﺘﻬﺎﻩ ﻭﻻ ﻳﻜﻮﻥ ﺷﺎﺫﺍ‬
‫ﻭﻻ ﻣﻌﻠﻼ‪....‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﺍﺣﺘﺮﺍﺯ ﻋﻦ ﺍﳌﺮﺳﻞ‪ ،‬ﻭﺍﳌﻨﻘﻄﻊ‪ ،‬ﻭﺍﳌﻌﻀﻞ‪ ،‬ﻭﺍﻟﺸﺎﺫ‪ ،‬ﻭﻣﺎ ﻓﻴﻪ ﻋﻠﺔ ﻗﺎﺩﺣﺔ‪ ،‬ﻭﻣﺎ ﰲ ﺭﺍﻭﻳﻪ ﻧﻮﻉ ﺟﺮﺡ‪ .‬ﻓﻬﺬﺍ ﻫﻮ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﳛﻜﻢ ﻟﻪ ﺑﺎﻟﺼﺤﺔ !!! ﺑﻼ ﺧﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﺃﻧﻨﺎ ﺑﺈﺯﺍﺀ ﺑﻨﻴﺔ ﺳﻨﺪﻳﺔ ﺗﺘﺴﻢ ﺏ "ﺍﻟﺘﻔﺮﺩ ﺍﳌﻄﻠﻖ" ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﺣﻴﺚ ﻳﻈﻬﺮ‬
‫ﺟﻠﻴﺎﹰ‪ :‬ﺃﻥ ﻛﻞ ﻣﺎ ﻳﻮﺟﻪ ﺇﻟﻴﻪ ﺍﶈﺪﺙ ﺍﻟﺘﻘﻠﻴﺪﻱ ﻋﻨﺎﻳﺘﻪ ﻟﻠﺤﻜﻢ ﺏ" ﺍﻟﺼﺤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ" ﳋﱪ ﻣﺎ‪ ،‬ﻫﻮ ﺃﻥ ﺗﺘﻮﻓﺮ ﰲ ﻛﻞ‬
‫ﺭﻭﺍﺗﻪ ﺍﳌﻨﻔﺮﺩﻳﻦ ﻭﺍﳌﺘﻔﺮﺩﻳﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ!‪ .‬ﻣﻦ ﻋﺪﻝ ﻭﺿﺒﻂ‪......‬ﺍﱁ‪.‬‬

‫ﺑﺪﻳﻬﻴﺎﹰ‪:‬‬ ‫ﻭﻟﻨﺎ ﺃﻥ ﻧﻄﺮﺡ ﺳﺆﺍﻻ‬

‫ﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﻳﺘﻨﻘﻞ ﺧﱪ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻜﺘﻢ ﺍﳌﺮﻳﺐ ﻭﻫﺬﻩ ﺍﻹﺳﺮﺍﺭﻳﺔ ﺍﳌﻮﻏﻠﺔ ﰲ ﺍﻟﺘﺴﺘﺮ ﻷﺭﺑﻌﺔ ﺃﺟﻴﺎﻝ ﻣﺘﺘﺎﻟﻴﺔ ﺩﻭﻥ ﻋﻠﻢ ﺃﺣﺪ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻋﺪﺍ ﻫﺆﻻﺀ ﺍﻟﻨﻔﺮ ﺍﳌﺘﻔﺮﺩﻳﻦ !؟‬
‫ﻭﻫﻞ ﻣﻦ ﺍﻟﻌﻠﻢ ﺃﻭ ﻣﻦ ﺍﳊﻜﻤﺔ ﺍﲣﺎﺫ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺒﻌﻴﺪ ﻣﻌﻴﺎﺭﺍﹰ ﻟﺼﺤﺔ ﻭﺭﻭﺩ ﺍﻷﺧﺒﺎﺭ!؟‬
‫ﻭﻭﺍﺿﺢ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻫﻮ ﻓﻌﻼﹰ ﻣﺎ ﺗﺒﻨﺎﻩ ﺍﶈﺪﺛﻮﻥ ﲟﻌﻴﺎﺭﻫﻢ ﻫﺬﺍ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺆﻛﺪﻩ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻣﻦ ﺩﻭﻥ ﻟﺒﺲ‬
‫ﺑﻘﻮﻟﻪ ﰲ ﺣﺪ ﺍﻟﺼﺤﻴﺢ‪:‬‬

‫ﺳﻨﺪﻩ ﻣﻊ ﺳﺎﺋﺮ ﺍﻷﻭﺻﺎﻑ ﺍﳌﺬﻛﻮﺭﺓ ‪.‬‬ ‫ﻭﻣﱴ ﻗﺎﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻓﻤﻌﻨﺎﻩ‪ :‬ﺃﻧﻪ ﺍﺗﺼﻞ‬
‫ﻭﻟﻴﺲ ﻣﻦ ﺷﺮﻃﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻘﻄﻮﻋﺎ ﺑﻪ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ! ‪،‬‬
‫ﻋﻠﻰ ﺗﻠﻘﻴﻬﺎ ﺑﺎﻟﻘﺒﻮﻝ‪.‬‬ ‫ﺇﺫ ﻣﻨﻪ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﻋﺪﻝ ﻭﺍﺣﺪ ﻭﻟﻴﺲ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺃﲨﻌﺖ ﺍﻷﻣﺔ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻟﺴﺎﺋﻞ ﺁﺧﺮ ﺃﻥ ﻳﺴﺄﻝ ﻭﻫﻮ ﳏﻖ‪ :‬ﻣﺎﺫﺍ ﻳﻬﻤﻨﺎ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ "ﻣِﻦ" ﺃﻭ "ﰲ" ﺧﱪ‪ ،‬ﻟﻴﺲ ﻣﻘﻄﻮﻋﺎﹰ ﺑﻪ ﰲ‬
‫ﻧﻔﺲ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ؟‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳌﺴﻠﻢ ﻻ ﻳﺘﻌﺒﺪ ﺍﷲ ﺑﺎﻟﻈﻨﻮﻥ ﻭﺇﳕﺎ ﲟﺎ ﺍﺳﺘﻴﻘﻨﺖ ﻧﻔﺴﻪ ﺑﺪﻟﻴﻠﻪ‪ ،‬ﲝﺴﺐ ﻣﺎ ﺟﺎﺀ ﰲ ﺍﻵﻳﺔ‬
‫‪ 36‬ﻣﻦ ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪:‬‬

‫‪‬ﻭ‪‬ﻻﹶ ﺗ‪‬ﻘﹾﻒ‪ ‬ﻣ‪‬ﺎ ﻟﹶﻴ‪‬ﺲ‪ ‬ﻟﹶﻚ‪ ‬ﺑِﻪِ ﻋِﻠﹾﻢ‪ ‬ﺇِﻥﱠ ﺍﻟﺴ‪‬ﻤ‪‬ﻊ‪ ‬ﻭ‪‬ﺍﻟﹾﺒ‪‬ﺼ‪‬ﺮ‪ ‬ﻭ‪‬ﺍﻟﹾﻔﹸﺆ‪‬ﺍﺩ‪ ‬ﻛﹸﻞﱡ ﺃﹸﻭﻟـﺌِﻚ‪ ‬ﻛﹶﺎﻥﹶ ﻋ‪‬ﻨ‪‬ﻪ‪ ‬ﻣ‪‬ﺴ‪‬ﺆ‪‬ﻭﻻﹰ )‪( 36‬‬
‫ﺍﳌﻄﻠﻖ‪.‬‬ ‫ﻭﻟﻌﻤﺮﻱ ﻓﺎﲣﺎﺫ ﻣﻌﻴﺎﺭ ﺭﺧﻮ ﻛﻬﺬﺍ ﺗﻜﺄﺓ ﳌﻌﺎﻳﺮﺓ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﳍﻮ ﺍﻟﻘﻔﻮ ﺑﻐﲑ ﻋﻠﻢ ﻭﰲ‬
‫‪3‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻭﻫﻜﺬﺍ ﻧﻜﺘﺸﻒ ﺑﺬﻫﻮﻝ‪ ،‬ﺃﻥ ﺧﱪﻧﺎ ﺍﻟﻔﺮﺩ ﻫﺬﺍ‪ ،‬ﺍﻟﻮﺍﺭﺩ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻨﺪﻳﺔ ﺍﳍﺸﺔ ﻭﺍﻟﺮﺧﻮﺓ ﰲ ﺁﻥ‪ ،‬ﻻ ﻳﺴﻌﻔﻨﺎ‬
‫ﺍﻻﺻﻄﻼﺡ ﰲ ﻗﻠﻴﻞ ﺃﻭ ﻛﺜﲑ ﻋﻠﻰ ﺍﳉﺰﻡ ﺑﺼﺪﻭﺭﻩ ﻣﻦ ﰲ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻭﺑﺄﻥ ﻛﻞ ﺍﻻﺣﺘﻤﺎﻻﺕ ﲞﺼﻮﺹ ﺍﻹﺛﺒﺎﺕ‬
‫ﺃﻭ ﺍﻟﻨﻔﻲ ﺗﻈﻞ ﻣﺸﺮﻋﺔ ﻭﻻ ﻳﻘﲔ ﻣﻄﻠﻖ ﰲ ﺃﻳﻬﺎ ﺃﺭﺟﺢ !‬

‫ﺍﻟﺼﻼﺡ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﻭﻛﺬﻟﻚ‪ ،‬ﺇﺫﺍ ﻗﺎﻟﻮﺍ ﰲ ﺣﺪﻳﺚ‪ :‬ﺇﻧﻪ ﻏﲑ ﺻﺤﻴﺢ ﻓﻠﻴﺲ ﺫﻟﻚ ﻗﻄﻌﺎ ﺑﺄﻧﻪ ﻛﺬﺏ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﺇﺫ ﻗﺪ ﻳﻜﻮﻥ ﺻﺪﻗﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ﻭﺇﳕﺎ‬
‫ﺍﳌﺮﺍﺩ ﺑﻪ‪ :‬ﺃﻧﻪ ﱂ ﻳﺼﺢ ﺇﺳﻨﺎﺩﻩ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺍﳌﺬﻛﻮﺭ!‬

‫ﺃﻧﻨﺎ‪:‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻭﺍﺿﺢ ﺟﻠﻲ ﺃﻳﻀﺎﹰ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻟﻠﺼﺤﻴﺢ ﻫﻮ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﺗﻌﺮﻳﻒ ﻟﻠﻬﺸﺎﺷﺔ ﺑﺎﻣﺘﻴﺎﺯ‪ ،‬ﺫﻟﻚ‬
‫ﺃ‪ .‬ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻄﻊ ﰲ ﺧﱪ ﺗﻮﻓﺮﺕ ﻓﻴﻪ ﻛﻞ ﺷﺮﻭﻁ ﺍﻟﺼﺤﺔ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ﺑﻜﻮﻧﻪ ﺻﺪﺭ ﻓﻌﻼﹰ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻷﻧﻪ ﺃﻭﻻﹰ ﻭﺃﺧﲑﺍﹰ‬
‫ﻓﺮﺩ‪ ،‬ﻭﻟﻴﺲ ﳑﺎ ﺃﲨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺔ‪ ،‬ﲝﺴﺐ ﻣﺎ ﺃﻭﺭﺩ ﺍﺑﻦ ﺍﻟﺼﻼﺡ‪ ،‬ﻓﺎﻟﻌﻴﺐ ﺇﺫﻥ ﻫﻮ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻋﻴﺐ "ﺍﻟﻔﺮﺍﺩﺓ‪".‬‬
‫ﺏ‪ .‬ﺍﻟﺼﺤﺔ ﺍﳌﻌﻴﺎﺭﻳﺔ ﻻ ﺗﻨﻔﻲ ﺇﻣﻜﺎﻥ ﻃﺮﻭﺀ ﺍﻟﻨﺴﻴﺎﻥ ﺃﻭ ﺍﻟﻮﻫﻢ ﻋﻠﻰ ﺃﺣﺪ ﺍﻟﺮﻭﺍﺓ‪،‬‬
‫ﺕ‪ .‬ﻛﻮﻥ ﺍﻟﻜﺎﺫﺏ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﻕ !‬

‫»‪íéãËÖ]íè]æ†Ö]‡]çÖàÚá^Ú‡÷á^éßÖ]æ`¤]áçÒ‬‬
‫ﺑﻞ ﻭﻧﺰﺩﺍﺩ ﺍﺭﺗﺒﺎﻛﺎﹰ ﻭﺣﲑﺓ‪ ،‬ﺣﲔ ﻧﻌﻠﻢ ﺑﺄﻥ ﺍﺣﺘﻤﺎﻝ ﻭﺭﻭﺩ ﺍﳋﻄﺄ ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺓ ﻳﻌﺘﱪ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻟﻘﺎﻫﺮﺓ‬
‫ﺍﳌﺄﻟﻮﻓﺔ ﻭﺍﳌﺘﻮﻗﻌﺔ ﺍﳊﺼﻮﻝ ﻻ ﺭﺍﺩ ﳍﺎ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﻋﻴﺴﻰ‪ :‬ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ )ﺕ‪ 279 :‬ﻫـ( ﰲ‬
‫ﻛﺘﺎﺏ "ﺍﻟﻌﻠﻞ" ﻣﻦ ﺳﻨﻨﻪ‪:‬‬

‫ﻭ‪‬ﺇِﻧ‪‬ﻤ‪‬ﺎ ﺗ‪‬ﻔﹶﺎﺿ‪‬ﻞﹶ ﹶﺃﻫ‪‬ﻞﹸ ﺍﻟﹾﻌِﻠﹾﻢِ ﺑِﺎﻟﹾﺤِ ﹾﻔﻆِ ﻭ‪‬ﺍﻹﺗ‪‬ﻘﹶﺎﻥِ ﻭ‪‬ﺍﻟﺘ‪‬ﺜﹶ‪‬ﺒﺖِ ﻋِﻨ‪‬ﺪ‪ ‬ﺍﻟﺴ‪‬ﻤ‪‬ﺎﻉِ ﻣ‪‬ﻊ‪ ‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻟﹶﻢ‪ ‬ﻳ‪‬ﺴ‪‬ﻠﹶﻢ‪ ‬ﻣِﻦ‪ ‬ﺍﳋﻄﺄ ﻭ‪‬ﺍﻟﹾﻐ‪‬ﻠﹶﻂِ ﻛﹶﺒِﲑ‪ ‬ﺃﹶﺣ‪‬ﺪٍ ﻣِﻦ‪ ‬ﺍﻷﺋِﻤ‪‬ﺔِ ‪‬ﻣﻊ‪‬‬
‫ﺣِﻔﹾﻈِﻬِﻢ‪.‬‬

‫ﻓﺨﻴﺎﺭﺍﺗﻨﺎ ﺑﺈﺯﺍﺀ ﻫﺬﻩ ﺍﳉﺎﺋﺤﺔ ﺍﻟﱵ ﺗﻌﺘﺮﻱ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﺍﻟﱵ ﻳﻌﺘﺮﻑ ﺑﻮﺟﻮﺩﻫﺎ ﺍﳌﱪﺯﻭﻥ ﰲ ﺍﳊﻘﻞ ﻗﺒﻞ ﻏﲑﻫﻢ‪ ،‬ﻫﻲ ﺃﻥ ﻧﻈﻞ‬
‫ﻋﻠﻰ ﺣﺮ ﲨﺮﻧﺎ‪ ،‬ﰲ ﻇﻠﻤﺔ ﻻ ﺃﺩﺭﻳﺘﻨﺎ‪ ،‬ﻭﰲ ﺣﲑﺓ ﻣﻦ ﺃﻣﺮﻧﺎ‪ ،‬ﺳﻮﺍﺀ ﺃﻭﺭﺩ ﺍﳋﱪ ﺑﺎﻟﺸﺮﻭﻁ ﺍﳌﻄﻠﻮﺑﺔ ﺃﻡ ﺍﻧﺘﻔﺖ ﻋﻨﻪ ﺗﻠﻚ‬
‫ﺍﻟﺸﺮﻭﻁ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼﹰ !‬

‫ﻭﻟﻌﻤﺮﻱ ! ﻓﻬﺬﻩ ﺣﲑﺓ ﻗﺎﺗﻠﺔ ﻣﺎ ﺑﻌﺪﻫﺎ ﺣﲑﺓ ! ﻣﺎﺩﺍﻡ ﺍﻻﺣﺘﻤﺎﻝ ﻣﻔﺘﻮﺡ ﺍﻟﻄﺮﻓﲔ ﻭﻻ ﺭﺟﺤﺎﻥ ﻟﻄﺮﻑ ﻋﻠﻰ ﺁﺧﺮ ﲟﻌﻴﺎﺭ‬
‫ﻣﻮﺿﻮﻋﻲ ﳝﻜﻦ ﺍﻟﺮﻛﻮﻥ ﺇﱃ ﻧﺘﺎﺋﺠﻪ‪.‬‬

‫ﻭﺍﻷﺩﻫﻰ ﻫﻮ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻝ "ﺍﻟﺼﺤﻴﺢ" ﻳﺘﻄﺎﺑﻖ ﰲ ﺍﳌﻄﻠﻖ ﻣﻊ ﺗﻌﺮﻳﻒ ﺁﺧﺮ‪ ،‬ﻋﻠﻰ ﻃﺮﰲ ﻧﻘﻴﺾ ﻣﻊ ﻣﺎ ﻳﺘﺒﺎﺩﺭ‬
‫ﻷﻭﻝ ﻭﻫﻠﺔ ﻟﻠﻨﺎﻇﺮ ﻣﻦ ﻓﺤﻮﺍﻩ‪ ،‬ﻭﻫﻮ ﺗﻌﺮﻳﻒ ﺍﳋﱪ "ﺍﻟﻐﺮﻳﺐ !"‬

‫ﻭﻗﺪ ﻋﺮﻑ ﺍﶈﺪﺛﻮﻥ "ﺍﻟﻐﺮﻳﺐ" ﺑﻜﻮﻧﻪ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﺮﻭﺍﻳﺘﻪ ﻭﺍﺣﺪ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻛﺎﻥ ﺍﻹﻧﻔﺮﺍﺩ ﻣﻦ ﺍﻟﺴﻨﺪ ﺑﻌﺪ ﺍﻟﺼﺤﺎﰊ‪.‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻐﺮﻳﺐ ﻣﻦ ﺟﻬﺔ ﺍﳌﱳ ﻭﺍﻟﺴﻨﺪ ﻣﻌﺎ‪.‬‬

‫ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﻐﺮﺍﺑﺔ ﰲ ﺍﻟﺘﺎﺑﻌﻲ‪ ،‬ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﻓﻴﻪ ﻓﻘﻂ‪ ،‬ﺃﻭ ﻓﻴﻪ ﻭﻓﻴﻤﻦ ﻳﻠﻴﻪ ﻓﻘﻂ‪ ،‬ﺃﻭ ﰲ ﲨﻴﻊ ﻣ‪‬ﻦ ﺑﻌﺪ ﺍﻟﺼﺤﺎﰊ ﺃﻭ ﺃﻛﺜﺮﻩ‪،‬‬
‫ﲰﻲ ﺍﳊﺪﻳﺚ ﺑﺎﻟﻔﺮﺩ ﺍﳌﻄﻠﻖ‪.‬‬

‫ﻋﻤﺮﺍﱐ‪:‬‬ ‫ﻗﻠﺖ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪4‬‬

‫ﺍﻟﻐﺮﻳﺐ ! "‬ ‫ﻭﻣﻨﻪ ﻳﺘﺒﲔ ﻣﻦ ﺩﻭﻥ ﻟﺒﺲ ﺃﻥ "ﺍﳋﱪ ﺍﻟﺼﺤﻴﺢ" ! ﲝﺴﺐ ﺍﳌﺼﻄﻠﺢ ﻳﺘﻄﺎﺑﻖ ﺣﺪﺍﹰ ﻭﺗﻌﺮﻳﻔﺎﹰ ﻭﰲ ﺍﳌﻄﻠﻖ ﻣﻊ "ﺍﳋﱪ‬
‫ﻭﻫﻮ ﻣﺎ ﻳﻘﺮﺭﻩ ﺍﳌﺼﻄﻠﺢ ﺑﺪﻭﻥ ﻟﺒﺲ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ﺻﺎﺣﺐ‪" :‬ﻗﻔﻮ ﺍﻷﺛﺮ" )‪:(48 :1‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺍﳊﺪﻳﺚ ﻗﺒﻞ ﻋﺮﻭﺿﻬﺎ )ﺍﻟﻐﺮﺍﺑﺔ( ﻟﻪ ﻋﺰﻳﺰﺍ ﺃﻭ ﻣﺸﻬﻮﺭﺍ ﻳﻘِﻞ ﺇﻃﻼﻕ ﺍﻟﻔﺮﺩ ﻋﻠﻴﻪ‪ ،‬ﻛﻤﺎ ﻳﻘِﻞ ﺇﻃﻼﻕ ﺍﻟﻐﺮﻳﺐ ﻋﻠﻰ ﺍﻟﻔﺮﺩ ﺍﳌﻄﻠﻖ‬
‫‪1‬‬
‫!!! ﻭﺇﻥ ﺭﺍﺩﻑ ﺍﻟﻔﺮﺩ ﻭ ﺍﻟﻐﺮﻳﺐ ﺍﺻﻄﻼﺣﺎ!‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ‪" :‬ﺍﳌﻘﺪﻣﺔ" )‪:(157 :1‬‬

‫ﺍﻟﻐﺮﻳﺐ‪.‬‬ ‫ﰒ ﺇﻥ ﺍﻟﻐﺮﻳﺐ ﻳﻨﻘﺴﻢ ﺇﱃ‪ :‬ﺻﺤﻴﺢ !!!!!! ﻛﺎﻷﻓﺮﺍﺩ ﺍﳌﺨﺮﺟﺔ ﰲ ﺍﻟﺼﺤﻴﺢ !!!!! ﻭﺇﱃ ﻏﲑ ﺻﺤﻴﺢ ﻭﺫﻟﻚ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ‬
‫ﺭﻭﻳﻨﺎ ﻋﻦ ) ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ( ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ ﻏﲑ ﻣﺮﺓ ‪ :‬ﻻ ﺗﻜﺘﺒﻮﺍ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻐﺮﺍﻳﺐ ﻓﺈ‪‬ﺎ ﻣﻨﺎﻛﲑ ﻭﻋﺎﻣﺘﻬﺎ ﻋﻦ‬
‫ﺍﻟﻀﻌﻔﺎﺀ‪.‬‬

‫ﺍﳍﺸﺔ‪:‬‬ ‫ﻭﻗﺪ ﻧﻘﻠﺖ ﺃﻗﻮﺍﻝ ﳑﺎﺛﻠﺔ ﻋﻦ ﺃﺋﻤﺔ ﺁﺧﺮﻳﻦ‪ ،‬ﻭﻛﻠﻬﺎ ﲡﻤﻊ ﻋﻠﻰ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻨﺪﻳﺔ‬
‫‪ .1‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺍﻷﺻﺒﺤﻲ )ﺕ‪ 179 :‬ﻫـ(‪ :‬ﺷﺮ ﺍﻟﻌﻠﻢ ﺍﻟﻐﺮﻳﺐ ﻭﺧﲑ ﺍﻟﻌﻠﻢ ﺍﻟﻈﺎﻫﺮ ﺍﻟﺬﻱ ﻗﺪ ﺭﻭﺍﻩ ﺍﻟﻨﺎﺱ‬
‫‪ .2‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺍﳌﺮﻭﺯﻱ )ﺕ‪ 181 :‬ﻫـ(‪ :‬ﺍﻟﻌﻠﻢ ﻫﻮ‪ :‬ﺍﻟﺬﻱ ﳚﻴﺌﻚ ﻣﻦ ﻫﻬﻨﺎ ﻭﻫﻬﻨﺎ ﻳﻌﲏ ﺍﳌﺸﻬﻮﺭ‬
‫‪ .3‬ﻭﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺑﻦ ﳘﺎﻡ ﺍﻟﺼﻨﻌﺎﱐ )ـ‪ 211 :‬ﻫـ(‪ :‬ﻛﻨﺎ ﻧﺮﻯ ﺃﻥ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ﺧﲑ ﻓﺈﺫﺍ ﻫﻮ ﺷﺮ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺑﻞ ﻫﻮ ﺷﺮ ﻣﺴﺘﻄﲑ ﻭﰲ ﺍﳌﻄﻠﻖ‪ ،‬ﻷﻧﻪ ﺍﻟﺜﻐﺮﺓ ﺍﳌﺸﺮﻋﺔ ﺍﻟﱵ ﳝﻜﻦ ﻟﻸﺑﺎﻃﻴﻞ ﺃﻥ ﺗﺘﺴﺮﺏ ﻣﻨﻬﺎ ﻟﺘﺨﺘﻠﻂ‬
‫ﲝﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺳﻮﺍﺀ ﺃﻭﺭﺩ ﰲ ﺍﻟﺼﺤﺎﺡ ﺃﻭ ﰲ ﻏﲑﻫﺎ‪.‬‬

‫ﺫﻟﻚ ﺃﻥ "ﺍﻟﻐﺮﺍﺑﺔ" ﻛﺼﻔﺔ ﻭﻧﻌﺖ‪ ،‬ﻫﻲ ﻣﻮﺟﺒﺔ ﻟﻠﻀﻌﻒ ﺑﻮﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﺣﻴﺚ ﻣﺎ ﺃﻥ ﺗﻠﺘﺒﺲ ﺑﺸﻲﺀ ﺣﱴ ﺗﻠﻄﺨﻪ ‪.‬‬
‫ﰒ ﺃﻥ ﺗﺮﺗﺒﻂ "ﺍﻟﻐﺮﺍﺑﺔ’" ﺗﻌﺮﻳﻔﺎﹰ ﻭﲢﺪﻳﺪﺍﹰ ﻭﺑﻨﻴﻮﻳﺎﹰ ﲟﺼﻄﻠﺢ "ﺍﻟﺼﺤﻴﺢ" !‪ ،‬ﻣﻊ ‪‬ﻲ ﻣﻦ ﻳﻌﺘﻤﺪ ﻗﻮﻟﻪ ﰲ ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬
‫ﻋﻨﻬﺎ ﻭﺇﻗﺮﺍﺭ ﺍﳉﻤﻴﻊ ﺑﻜﻮﻥ ﺍﻟﺮﻭﺍﺓ ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺩﺭﺟﺘﻬﻢ ﻣﻦ ﺍﻟﻮﺛﺎﻗﺔ ﻭﺍﻹﺗﻘﺎﻥ ﻭﺍﻟﻀﺒﻂ ﻋﺮﺿﺔ ﻟﻠﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ‬
‫ﻛﻘﺎﻋﺪﺓ ﻋﺎﻣﺔ‪ ،‬ﳚﻌﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻝ "ﺍﻟﺼﺤﻴﺢ"‪ ،‬ﺍﳌﺸﺮﺏ ﺩﻭﻣﺎﹰ ﺑـ " ﺍﻟﻐﺮﺍﺑﺔ"‪ ،‬ﻳﺪﻟﻞ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻭﺑﺎﺣﺘﻤﺎﻟﻴﺔ ﻛﺒﲑﺓ‬
‫ﻋﻠﻰ ﻧﻘﻴﻀﻪ ﲤﺎﻣﺎﹰ ﻭﻫﻮ "ﺍﻟﻀﻌﻴﻒ ﺍﻻﺣﺘﻤﺎﱄ"‪ ،‬ﻣﺎﺩﺍﻣﺖ ﻫﺬﻩ ﺑﻨﻴﺘﻪ ﺍﻷﺳﺎﺳﻴﺔ ‪.‬‬

‫ﺛﺎﺑﺘﺔ‪.‬‬ ‫ﻭﺧﺎﺻﻴﺔ ﺍﻟﺒﲎ‪ :‬ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﳚﻬﻠﻪ ﺍﻟﻘﺪﻣﺎﺀ ﺑﺴﺒﺐ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ ﻟﻠﻌﺼﺮ‪ ،‬ﻫﻲ ﺃ‪‬ﺎ‬
‫ﻭﺍﻷﻏﺮﺏ ﻭﺍﻷﻋﺠﺐ ﰲ ﺍﻷﻣﺮ ﻛﻠﻪ ﻫﻮ‪ :‬ﺃﻥ ﻻ ﺃﺣﺪ ﻣﻦ ﺍﳊﻔﺎﻅ ﺍﻧﺘﺒﻪ ﺇﱃ ﻫﺬﺍ ﺍﳋﻠﻒ ﺍﳌﻨﻬﺠﻲ ﰲ ﺍﻟﺘﻌﺮﻳﻒ‪ ،‬ﻭﻣﻨﺬ ﺗﺄﻟﻴﻒ‬
‫ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺭﲪﻪ ﺍﷲ ﳌﻘﺪﻣﺘﻪ ﺍﻟﱵ ﺳﺎﺭﺕ ‪‬ﺎ ﺍﻟﺮﻛﺒﺎﻥ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ‪.‬‬

‫ﻻ ﺗﺎ ﺍﷲ ! ﻣﺎ ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﺗﺸﺘﻐﻞ ﺍﻟﻌﻘﻮﻝ ﺣﱴ ﰲ ﺃﺑﺴﻂ ﺍﻟﻌﻠﻮﻡ ﻓﻤﺎ ﺑﺎﻟﻚ ﺃﻥ ﺗﺆﲤﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻮﻝ ﻋﻠﻰ ﺣﺪﻳﺚ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺟﻌﻠﻪ ﰲ ﻣﻨﺂﻱ ﻋﻦ ﺍﻟﻮﺿﻊ‪ ،‬ﻭﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺘﻠﻔﻴﻘﺔ ﳍﺎ ﺃﺳﻮﺍﻕ ﻧﺎﻓﻘﺔ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ‪% 98‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﶈﺪﺛﲔ ﻣﻮﺿﻮﻋﺔ ﺑﺪﻭﻥ ﺟﺪﺍﻝ !؟‬

‫‪ 1‬ﻻﺣﻆ ﺃﻥ ﺍﻟﻔﺮﺩ ﺍﳌﻄﻠﻖ ﺍﻟﻐﺮﻳﺐ ﻫﺬﺍ ﻫﻮ‪ :‬ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺬﻱ ﺣﺪ ﺑﻪ‪ :‬ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫‪5‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻛﻴﻒ ؟ ﻭﳓﻦ ﺑﺈﺯﺍﺀ ﻫﺬﺍ ﺍﳉﻤﻊ ﺍﳌﺘﻜﺎﺛﺮ ﻣﻦ ﺍﳊﻔﺎﻅ‪ ،‬ﺍﳌﻈﻨﻮﻥ ‪‬ﻢ ﺃ‪‬ﻢ ﺍﻟﺴﺪﻧﺔ ﻭﺍﳊﺮﺍﺱ ﺍﳌﺆﲤﻨﲔ ﻋﻠﻰ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻫﻲ ﺻﻠﺐ ﻭﻇﻴﻔﺘﻬﻢ‪ ،‬ﻧﻜﻮﻥ ﻛﻤﻦ ﺷﺎﻡ ﺑﺮﻗﺎ ﺧﻠﺒﺎ ﰲ ﺳﺤﺎﺏ ﺟﻬﺎﻡ ﻓﺄﺭﺍﻕ ﻣﺎﺀﻩ ﻃﻤﻌﺎ ﻓﻴﻪ‪،‬‬
‫ﻓﻤﺎﺕ ﻋﻄﺸﺎﹰ ﻭﺃﺩﺭﻙ ﺣﺘﻔﻪ !‬

‫‪ív’Ö]Ø•^Ëií–éÏ‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﻟﺪﻯ ﺍﳋﺎﺻﺔ ﺃﻥ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻻ ﻳﺘﻮﺧﻴﺎﻥ ﺫﺍﺕ ﺍﳌﻌﺎﻳﲑ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﺤﺔ ﰲ‬
‫ﻋﺎﻣﺔ ﻣﺎ ﻳﺮﻭﻳﺎﻧﻪ ﻣﻦ ﺃﺧﺒﺎﺭ‪ ،‬ﻻﺧﺘﻼﻑ ﺷﺮﻁ ﻛﻞ ﻣﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﰲ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ‪.‬‬

‫ﺃﻣﺎ ﻣﻦ ﺟﻬﺔ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻟﻜﺘﺎﺑﲔ‪ ،‬ﻓﻘﺪ ﻧﻘﻞ ﻋﻦ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﳊﺴﻦ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﻋﻠﻮ ﻛﻌﺒﻪ ﻭﻣﺮﺍﺳﻪ ﰲ‬
‫ﺍﳊﻘﻞ‪ ،‬ﳌﺎ ﺫﻛﺮ ﻋﻨﺪﻩ ﺍﻟﺼﺤﻴﺤﺎﻥ ﻗﻮﻟﻪ ‪:‬‬

‫ﺫﻫﺐ ﻣﺴﻠﻢ ﻭﻻ ﺟﺎﺀ‪.‬‬ ‫ﻟﻮﻻ ﺍﻟﺒﺨﺎﺭﻱ ﳌﺎ‬

‫ﺃﺧﺮﻯ ‪:‬‬ ‫ﻭﻗﺎﻝ ﻣﺮﺓ‬
‫ﺯﻳﺎﺩﺍﺕ ‪.‬‬ ‫ﻭﺃﻱ ﺷﻲﺀ ﺻﻨﻊ ﻣﺴﻠﻢ ﺇﳕﺎ ﺃﺧﺬ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻌﻤﻞ ﻋﻠﻴﻪ ﻣﺴﺘﺨﺮﺟﺎ ﻭﺯﺍﺩ ﻓﻴﻪ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﻗﻮﻝ ﺧﺒﲑ ﰲ ﺍﳊﻘﻞ‪ ،‬ﳑﻦ ﺃﺧﻀﻊ ﺍﻟﺼﺤﻴﺤﲔ ﺇﱃ ﻧﻘﺪ ﺷﺎﻣﻞ‪ ،‬ﲝﺴﺐ ﻋﻠﻤﻪ‪ ،‬ﻭﲝﺴﺐ ﺃﻓﻖ ﻋﺼﺮﻩ‬
‫ﺍﳌﻌﺮﰲ‪.‬‬

‫ﺍﻟﺪﺍﺭﻗﻄﲏ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ ﻋﻘﺐ ﺳﺮﺩﻩ ﻟﻜﻼﻡ‬

‫ﻣﻨﻪ ‪:‬‬ ‫ﺍﻟﻜﻼﻡ ﰲ ﻧﻘﻞ ﻛﻼﻡ ﺍﻷﺋﻤﺔ ﰲ ﺗﻔﻀﻴﻠﻪ )ﻳﻌﲏ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ( ﻛﺜﲑ ﻭﻳﻜﻔﻰ‬
‫ﺍﺗﻔﺎﻗﻬﻢ ﻋﻠﻰ ﺃﻧﻪ )ﻳﻌﲏ ﺍﻟﺒﺨﺎﺭﻱ( ﻛﺎﻥ ﺃﻋﻠﻢ ‪‬ﺬﺍ ﺍﻟﻔﻦ ﻣﻦ ﻣﺴﻠﻢ ﻭﺃﻥ ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﻳﺸﻬﺪ ﻟﻪ ﺑﺎﻟﺘﻘﺪﻡ ﰲ ﺫﻟﻚ ﻭﺍﻹﻣﺎﻣﺔ ﻓﻴﻪ ﻭﺍﻟﺘﻔﺮﺩ‬
‫ﲟﻌﺮﻓﺔ ﺫﻟﻚ ﰲ ﻋﺼﺮﻩ ﺣﱴ ﻫﺠﺮ ﻣﻦ ﺃﺟﻠﻪ ﺷﻴﺨﻪ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﻟﺬﻫﻠﻲ })ﺕ‪ 258 :‬ﻫـ({ ﰲ ﻗﺼﺔ ﻣﺸﻬﻮﺭﺓ‪.‬‬

‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﻟﻘﺼﺔ ﺃﻭﺭﺩﻫﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )ﺕ‪ 405 :‬ﻫـ(‬
‫ﺣﺪﺛﲏ ﺃﺑﻮ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ )ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ "ﳏﻤﺪ" ﺑﺪﻝ "ﺍﳊﺴﲔ" ﻭﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍﻟﻨﺴﺎﺥ( ﺍﻟﻮﺭﺍﻕ }ﻫﻮ ﺃﺑﻮ ﻧﺼﺮ ﺃﲪﺪ ﺑﻦ‬
‫ﺍﳊﺴﲔ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﲪﻮﻳﺔ ﺑﻦ ﺣﺴﻜﻮﻳﻪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻟﻮﺭﺍﻕ ﺍﳌﺆﺫﻥ )ﺕ‪ 381 :‬ﻫـ( ﻭﻫﻮ ﻣﺴﺘﻮﺭ ﺗﺮﲨﻪ ﺍﻟﺬﻫﱯ ﰲ "ﺳﲑ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ" )‪ (424 :16‬ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺟﺮﺣﺎﹰ ﻭﻻ ﺗﻌﺪﻳﻼﹰ{ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﺑﺎ ﺣﺎﻣﺪ )ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ "ﺃﺑﺎ ﺃﲪﺪ" ﻭﻫﻮ ﺗﺼﺤﻴﻒ( ﺑﻦ‬
‫ﲪﺪﻭﻥ ﺍﻟﻘﺼﺎﺭ }ﻫﻮ ﺃﺑﻮ ﺣﺎﻣﺪ ﺃﲪﺪ ﺑﻦ ﲪﺪﻭﻥ ﺑﻦ ﺭﺳﺘﻢ }ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﻷﻋﻤﺸﻲ )‪ 231‬ﻫـ ‪ 321 -‬ﻫـ( ﻭﺛﻘﻪ ﺃﺑﻮ ﻋﺒﺪ‬
‫ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ{‪ ،‬ﻳﻘﻮﻝ‪ :‬ﲰﻌﺖ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ﻭﺟﺎﺀ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻘﺒﻞ ﺑﲔ ﻋﻴﻨﻴﻪ ﻭﻗﺎﻝ ‪:‬‬

‫ﺩﻋﲏ ﺣﱴ ﺃﻗﺒﻞ ﺭﺟﻠﻴﻚ ﻳﺎ ﺃﺳﺘﺎﺫ ﺍﻷﺳﺘﺎﺫﻳﻦ ﻭﺳﻴﺪ ﺍﶈﺪﺛﲔ ﻭﻃﺒﻴﺐ ﺍﳊﺪﻳﺚ ﰲ ﻋﻠﻠﻪ‬
‫ﺣﺪﺛﻚ ﳏﻤﺪ ﺑﻦ ﺳﻼﻡ }ﺑﻦ ﺍﻟﻔﺮﺝ ﺍﻟﺴﻠﻤﻰ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﻭ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﺒﺨﺎﺭﻯ ﺍﻟﺒﻴﻜﻨﺪﻯ )‪ 162‬ﻫـ ‪ 227 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ‬
‫ﺛﺒﺖ{‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳐﻠﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﳊﺮﺍﱐ }ﺍﻟﻘﺮﺷﻰ ﺃﺑﻮ ﳛﲕ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺧﺪﺍﺵ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳉﻴﺶ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ‪،‬‬
‫ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺧﺎﻟﺪ )ﺕ‪ 193 :‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻟﻪ ﺃﻭﻫﺎﻡ{‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﺟﺮﻳﺞ }ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺟﺮﻳﺞ‬
‫ﺍﻟﻘﺮﺷﻰ ﺍﻷﻣﻮﻯ‪ ،‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﻭﺃﺑﻮ ﺧﺎﻟﺪ ﺍﳌﻜﻰ )ﺕ ‪ 150‬ﻫـ ﺃﻭ ﺑﻌﺪﻫﺎ( ﻭﻫﻮ ﺛﻘﺔ ﻓﻘﻴﻪ ﻳﺪﻟﺲ ﻭﻳﺮﺳﻞ{‪ ،‬ﻋﻦ ﻣﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ‬
‫}ﺑﻦ ﺃﰉ ﻋﻴﺎﺵ ﺍﻟﻘﺮﺷﻰ ﺍﻷﺳﺪﻯ ﺍﳌﻄﺮﰱ ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺪﱏ )ﺕ‪ 141 :‬ﻫـ ﻭ ﻗﻴﻞ ﺑﻌﺪ ﺫﻟﻚ( ﻭﻫﻮ ﺛﻘﺔ ﻓﻘﻴﻪ‪ ،‬ﺇﻣﺎﻡ ﰱ ﺍﳌﻐﺎﺯﻯ{‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪6‬‬

‫ﻋﻦ ﺳﻬﻴﻞ }ﺑﻦ ﺃﰉ ﺻﺎﱀ‪ :‬ﺫﻛﻮﺍﻥ ﺍﻟﺴﻤﺎﻥ‪ ،‬ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﳌﺪﱏ )ﺍﻟﻄﺒﻘﺔ‪ (6 :‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ ﻓﻴﻪ‪ :‬ﻟﻴﺲ ﲝﺠﺔ‪ .‬ﻭ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﻻ‬
‫ﳛﺘﺞ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪﻭﻕ ﺗﻐﲑ ﺣﻔﻈﻪ ﺑﺄﺧﺮﺓ {‪ ،‬ﻋﻦ ﺃﺑﻴﻪ }ﺫﻛﻮﺍﻥ ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﺴﻤﺎﻥ ﺍﻟﺰﻳﺎﺕ ﺍﳌﺪﱏ )ﺕ‪ 101 :‬ﻫـ(‬
‫ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ{‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﰲ ﻛﻔﺎﺭﺓ ﺍ‪‬ﻠﺲ ﻓﻤﺎ ﻋﻠﺘﻪ ؟‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )ﺍﻟﺒﺨﺎﺭﻱ(‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﻣﻠﻴﺢ ﻭﻻ ﺃﻋﻠﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻏﲑ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﺃﻧﻪ ﻣﻌﻠﻮﻝ ﺣﺪﺛﻨﺎ ﺑﻪ‬
‫ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‪ .‬ﻫﺬﺍ ﺃﻭﱃ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺬﻛﺮ ﻟـﻤﻮﺳﻰ ﺑﻦ ﻋﻘﺒﺔ ﲰﺎﻋﺎﹰ ﻣﻦ ﺳﻬﻴﻞ‪.‬‬

‫ﺣﺠﺮ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﻋﻠﻰ‪:‬‬ ‫ﻭﺃﻣﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺘﻔﺼﻴﻞ )ﻳﻌﲏ ﰲ ﺍﳌﻔﺎﺿﻠﺔ( ﻓﻘﺪ ﻗﺮﺭﻧﺎ ﺃﻥ ﻣﺪﺍﺭ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‬
‫"ﺍﻻﺗﺼﺎﻝ "‬

‫ﺍﻟﺮﺟﺎﻝ "‬ ‫ﻭ"ﺇﺗﻘﺎﻥ‬

‫ﻭ"ﻋﺪﻡ ﺍﻟﻌﻠﻞ ‪".‬‬

‫ﺫﻟﻚ ﻣﻦ ﺃﻭﺟﻪ ‪:‬‬ ‫ﻭﻋﻨﺪ ﺍﻟﺘﺄﻣﻞ ﻳﻈﻬﺮ ﺃﻥ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺗﻘﻦ ﺭﺟﺎﻻ ﻭﺃﺷﺪ ﺍﺗﺼﺎﻻ ﻭﺑﻴﺎﻥ‬
‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻧﻔﺮﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﻹﺧﺮﺍﺝ ﳍﻢ ﺩﻭﻥ ﻣﺴﻠﻢ ﺃﺭﺑﻌﻤﺎﺋﺔ ﻭﺑﻀﻊ ﻭﺛﻼﺛﻮﻥ ﺭﺟﻼ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻪ ﺑﺎﻟﻀﻌﻒ ﻣﻨﻬﻢ ﲦﺎﻧﻮﻥ‬
‫ﺭﺟﻼ ﻭﺍﻟﺬﻳﻦ ﺍﻧﻔﺮﺩ ﻣﺴﻠﻢ ﺑﺎﻹﺧﺮﺍﺝ ﳍﻢ ﺩﻭﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺳﺘﻤﺎﺋﺔ ﻭﻋﺸﺮﻭﻥ ﺭﺟﻼ ﺍﳌﺘﻜﻠﻢ ﻓﻴﻪ ﺑﺎﻟﻀﻌﻒ ﻣﻨﻬﻢ ﻣﺎﺋﺔ ﻭﺳﺘﻮﻥ ﺭﺟﻼ‬
‫ﺍﻟﻜﻼﻡ ﻗﺎﺩﺣﺎ ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺘﺨﺮﻳﺞ ﻋﻤﻦ ﱂ ﻳﺘﻜﻠﻢ ﻓﻴﻪ ﺃﺻﻼ ﺃﻭﱄ ﻣﻦ ﺍﻟﺘﺨﺮﻳﺞ ﻋﻤﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺫﻟﻚ‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻧﻔﺮﺩ ‪‬ﻢ ﺍﻟﺒﺨﺎﺭﻱ ﳑﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﱂ ﻳﻜﺜﺮ ﻣﻦ ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺜﻬﻢ ﻭﻟﻴﺲ ﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻧﺴﺨﺔ ﻛﺒﲑﺓ ﺃﺧﺮﺟﻬﺎ ﻛﻠﻬﺎ ﺃﻭ‬
‫ﺃﻛﺜﺮﻫﺎ ﺍﻻ ﺗﺮﲨﺔ ﻋﻜﺮﻣﺔ ﻋﻦ ﺑﻦ ﻋﺒﺎﺱ ﲞﻼﻑ ﻣﺴﻠﻢ ﻓﺈﻧﻪ ﺃﺧﺮﺝ ﺃﻛﺜﺮ ﺗﻠﻚ ﺍﻟﻨﺴﺦ ﻛﺄﰊ ﺍﻟﺰﺑﲑ ﻋﻦ ﺟﺎﺑﺮ ‪،‬ﻭﺳﻬﻴﻞ ﻋﻦ ﺃﺑﻴﻪ‪،‬‬
‫ﻭﺍﻟﻌﻼﺀ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻭﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻋﻦ ﺛﺎﺑﺖ ﻭﻏﲑ ﺫﻟﻚ‪.‬‬

‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﺍﻧﻔﺮﺩ ‪‬ﻢ ﺍﻟﺒﺨﺎﺭﻱ ﳑﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﺃﻛﺜﺮﻫﻢ ﻣﻦ ﺷﻴﻮﺧﻪ ﺍﻟﺬﻳﻦ ﻟﻘﻴﻬﻢ ﻭﺟﺎﻟﺴﻬﻢ ﻭﻋﺮﻑ ﺃﺣﻮﺍﳍﻢ ﻭﺍﻃﻠﻊ ﻋﻠﻰ‬
‫ﺃﺣﺎﺩﻳﺜﻬﻢ ﻭﻣﻴﺰ ﺟﻴﺪﻫﺎ ﻣﻦ ﻣﻮﻫﻮﻣﻬﺎ ﲞﻼﻑ ﻣﺴﻠﻢ ﻓﺈﻥ ﺃﻛﺜﺮ ﻣﻦ ﺗﻔﺮﺩ ﺑﺘﺨﺮﻳﺞ ﺣﺪﻳﺜﻪ ﳑﻦ ﺗﻜﻠﻢ ﻓﻴﻪ ﳑﻦ ﺗﻘﺪﻡ ﻋﻦ ﻋﺼﺮﻩ ﻣﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﻭﻣﻦ ﺑﻌﺪﻫﻢ‬
‫ﻣﻨﻬﻢ ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﶈﺪﺙ ﺃﻋﺮﻑ ﲝﺪﻳﺚ ﺷﻴﻮﺧﻪ ﳑﻦ ﺗﻘﺪﻡ‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﳜﺮﺝ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺃﻫﻞ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻧﺘﻘﺎﺀ ﻭﻣﺴﻠﻢ ﳜﺮﺟﻬﺎ ﺃﺻﻮﻻ ﻛﻤﺎ ﺗﻘﺪﻡ ﺫﻟﻚ ﻣﻦ ﺗﻘﺮﻳﺮ ﺍﳊﺎﻓﻆ ﺃﰊ ﺑﻜﺮ‬
‫ﺍﳊﺎﺯﻣﻲ ‪.‬‬

‫ﺍﻟﻮﺟﻪ ‪:‬‬ ‫ﻓﻬﺬﻩ ﺍﻷﻭﺟﻪ ﺍﻷﺭﺑﻌﺔ ﺗﺘﻌﻠﻖ ﺑﺈﺗﻘﺎﻥ ﺍﻟﺮﻭﺍﺓ ﻭﺑﻘﻲ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﺗﺼﺎﻝ ﻭﻫﻮ‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻭﺫﻟﻚ ﺃﻥ ﻣﺴﻠﻤﺎ ﻛﺎﻥ ﻣﺬﻫﺒﻪ ﻋﻠﻰ ﻣﺎ ﺻﺮﺡ ﺑﻪ ﰲ ﻣﻘﺪﻣﺔ ﺻﺤﻴﺤﻪ ﻭﺑﺎﻟﻎ ﰲ ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﺧﺎﻟﻔﻪ ﺃﻥ ﺍﻹﺳﻨﺎﺩ ﺍﳌﻌﻨﻌﻦ ﻟﻪ‬
‫ﺣﻜﻢ ﺍﻻﺗﺼﺎﻝ ! ﺇﺫﺍ ﺗﻌﺎﺻﺮ ﺍﳌﻌﻨﻌﻦ ﻭﻣﻦ ﻋﻨﻌﻦ ﻋﻨﻪ ﻭﺇﻥ ﱂ ﻳﺜﺒﺖ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﺍﳌﻌﻨﻌﻦ ﻣﺪﻟﺴﺎ‪ .‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﻻ ﳛﻤﻞ ﺫﻟﻚ‬
‫ﻋﻠﻰ ﺍﻻﺗﺼﺎﻝ ﺣﱴ ﻳﺜﺒﺖ ﺍﺟﺘﻤﺎﻋﻬﻤﺎ ﻭﻟﻮ ﻣﺮﺓ‪.‬‬
‫‪7‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻭﻗﺪ ﺃﻇﻬﺮ ﺍﻟﺒﺨﺎﺭﻱ ﻫﺬﺍ ﺍﳌﺬﻫﺐ ﰲ ﺗﺎﺭﳜﻪ ﻭﺟﺮﻯ ﻋﻠﻴﻪ ﰲ ﺻﺤﻴﺤﻪ ﻭﺃﻛﺜﺮ ﻣﻨﻪ ﺣﱴ ﺃﻧﻪ ﺭﲟﺎ ﺧﺮﺝ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻻ ﺗﻌﻠﻖ ﻟﻪ‬
‫ﺑﺎﻟﺒﺎﺏ ﲨﻠﺔ ﺇﻻ ﻟﻴﺒﲔ ﲰﺎﻉ ﺭﺍﻭ ﻣﻦ ﺷﻴﺨﻪ ﻟﻜﻮﻧﻪ ﻗﺪ ﺃﺧﺮﺝ ﻟﻪ ﻗﺒﻞ ﺫﻟﻚ ﺷﻴﺌﺎ ﻣﻌﻨﻌﻨﺎ ﻭﺳﺘﺮﻯ ﺫﻟﻚ ﻭﺍﺿﺤﺎ ﰲ ﺃﻣﺎﻛﻨﻪ ﺇﻥ ﺷﺎﺀ ﺍﷲ‬
‫ﺗﻌﺎﱃ ‪.‬‬

‫ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭﺿﺢ ﰲ ﺍﻻﺗﺼﺎﻝ‪.‬‬ ‫ﻭﻫﺬﺍ ﳑﺎ ﺗﺮﺟﺢ ﺑﻪ ﻛﺘﺎﺑﻪ ﻷﻧﺎ ﻭﺃﻥ ﺳﻠﻤﻨﺎ ﻣﺎ ﺫﻛﺮﻩ ﻣﺴﻠﻢ ﻣﻦ ﺍﳊﻜﻢ ﺑﺎﻻﺗﺼﺎﻝ‪ ،‬ﻓﻼ ﳜﻔﻰ ﺃﻥ ﺷﺮﻁ‬
‫ﻭﺃﻣﺎ ﻣﺎ ﻳﺘﻌﻠﻖ ﺏ "ﻋﺪﻡ ﺍﻟﻌﻠﺔ" ﻭﻫﻮ ﺍﻟﻮﺟﻪ ‪:‬‬

‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻓﺈﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺍﻧﺘﻘﺪﺕ ﻋﻠﻴﻬﻤﺎ ﺑﻠﻐﺖ ﻣﺎﺋﱵ ﺣﺪﻳﺚ ﻭﻋﺸﺮﺓ ﺃﺣﺎﺩﻳﺚ ﻛﻤﺎ ﺳﻴﺄﰐ ﺫﻛﺮ ﺫﻟﻚ ﻣﻔﺼﻼ ﰲ ﻓﺼﻞ‬
‫ﻣﻔﺮﺩ‪ ،‬ﺍﺧﺘﺺ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻨﻬﺎ ﺑﺄﻗﻞ ﻣﻦ ﲦﺎﻧﲔ ﻭﺑﺎﻗﻲ ﺫﻟﻚ ﳜﺘﺺ ﲟﺴﻠﻢ‬
‫ﻛﺜﺮ‪.‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﺎ ﻗﻞ ﺍﻻﻧﺘﻘﺎﺩ ﻓﻴﻪ ﺃﺭﺟﺢ ﳑﺎ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻭﺍﺿﺢ ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺎﺿﻠﺔ ﺑﲔ ﺍﻟﻜﺘﺎﺑﲔ ﺃﻥ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﰲ ﳎﻤﻮﻋﻪ‪ ،‬ﺃﺻﺢ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﺇﻥ ﺻﺢ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ!‪ ،‬ﻣﻦ ﻧﻈﲑﻩ ﻟﺪﻯ ﻣﺴﻠﻢ !‬

‫ﻛﻴﻒ ؟‬
‫ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺑﺸﺮﻃﻪ ﻫﻮ ﰲ ﺍﳌﻌﺎﺻﺮﺓ ﺿﻌﻴﻒ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺈﻃﻼﻕ ﻻﺷﺘﺮﺍﻁ ﺍﻷﺧﲑ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﻭﺍﺓ ﻭﻟﻮ ﻣﺮﺓ ؟ ﻗﺒﻞ‬
‫ﺍﻟﻘﺒﻮﻝ ﺑﺄﺧﺒﺎﺭﻫﻢ ‪.‬‬

‫ﻭﻫﻮ ﻣﺎ ﳚﻌﻞ ﻣﻌﻴﺎﺭ "ﺍﻟﺼﺤﺔ" ‪‬ﺬﺍ ﺍﻟﺘﻤﻴﻴﻊ ﺍﳌﻔﻬﻮﻣﻲ ﻳﺘﺄﺭﺟﺢ ﺑﲔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻀﻌﻒ ﰲ ﺁﻥ‪ ،‬ﲝﺴﺐ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻁ‪:‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭ ﻣﺴﻠﻢ‪.‬‬

‫ﻭﻟﻌﻤﺮﻱ ﻓﻤﺎ ﻫﺬﺍ ﺑﺎﺻﻄﻼﺡ ﺑﺈﻃﻼﻕ ﻷﻧﻪ ﻣﻔﺮﻁ ﰲ ﺍﻟﺬﺍﺗﺎﻧﻴﺔ‪ ،‬ﻭﻳﺪﻝ ﻋﻠﻰ ﺍﻟﺸﻲﺀ ﻭﻧﻘﻴﻀﻪ ﰲ ﺁﻥ‪ ،‬ﻭﻳﺜﲑ ﺇﺷﻜﺎﻻﺕ ﻻ‬
‫ﺣﺼﺮ ﳍﺎ ‪:‬‬

‫ﺃﻭﳍﺎ‪ :‬ﺃﻥ ﺗﻌﺮﻳﻒ "ﺍﻟﺼﺤﺔ"‪ ،‬ﺑﺼﻔﺘﻬﺎ ﻣﻌﻴﺎﺭﺍﹰ ﻟﻨﻮﻋﻴﺔ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺗ‪‬ﻘﺒﻞ‪ ،‬ﳚﺐ ﺃﻻ ﺗﺘﻔﺎﺿﻞ‪ ،‬ﺃﻭ ﺗﺘﻔﺎﻭﺕ‪ ،‬ﻷ‪‬ﺎ ﲟﺜﺎﺑﺔ ﻋﻴﺎﺭ‬
‫ﻧﻘﻴﺲ ﺑﻪ ﺍﻟﺼﺎﱀ ﺍﳌﺴﺘﻮﰲ ﻟﻠﺸﺮﻭﻁ ﺍﳌﺘﻔﻖ ﻭﺍﳌﺘﻮﺍﻃﺄ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﻄﺎﱀ ﺍﻟﺬﻱ ﻻ ﺗﺘﻮﻓﺮ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﺸﺮﻭﻁ‪ ،‬ﲝﻴﺚ ﻻ ﺗﻜﻮﻥ‬
‫ﻫﻨﺎﻙ ﻣﱰﻟﺔ ﺃﻭ ﻣﻨﺎﺯﻝ ﺑﲔ ﺍﳌﱰﻟﺘﲔ‪،‬‬
‫ﻭﰲ ﺣﺎﻝ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻔﺮﻭﻗﺎﺕ ﻭﻫﺬﻩ ﺍﻟﻈﻼﻝ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺘﺪﺭﺟﺎﺕ ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ﰲ ﲪﻠﺔ ﺍﻷﺧﺒﺎﺭ ﻻ ﺗﻨﻔﻚ ﻋﻨﻬﻢ ﲝﺎﻝ ﺑﺴﺒﺐ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﳌﻔﺎﺿﻼﺕ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺤﺔ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﳌﺘﻔﺮﺩ ﰲ ﻛﻞ ﻃﺒﻘﺎﺗﻪ ﻟﻴﺲ ﺑﺎﳋﻴﺎﺭ ﺍﻷﻣﺜﻞ ﻟﻘﻴﺎﺱ‬
‫ﺍﳌﻌﻴﺎﺭﻳﺔ‪ ،‬ﻷﻧﻪ ﻭﲝﺴﺐ ﺑﻨﻴﺘﻪ‪ ،‬ﺃﺣﺎﺩﻱ ﺍﻟﻘﺮﺍﺭ‪ ،‬ﻭﻟﻴﺲ ﺑﺈﻣﻜﺎﻧﻪ ﻗﻴﺎﺱ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻈﻼﻝ ﺍﻟﺘﻔﺎﺿﻠﻴﺔ ﺃﻭ ﺃﺧﺬﻫﺎ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪،‬‬
‫ﻭﺑﺎﻟﺘﺎﱄ ﺗﻮﺟﺐ ﺍﺳﺘﺒﺪﺍﻟﻪ ﲟﻌﻴﺎﺭ ﺫﻱ ﺑﻨﻴﺔ ﺗﻔﻲ ‪‬ﺬﺍ ﺍﻟﻐﺮﺽ ﰲ ﻣﻌﺎﳉﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺒﲎ ﺍﳋﱪﻳﺔ ﺍﳌﺘﻌﺪﺩﺓ ﺍﻟﻈﻼﻝ‪.‬‬

‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻗﻮﳍﻢ‪" :‬ﻣﺘﻔﻖ ﻋﻠﻴﻪ " ﰲ ﺍﳋﱪ ﺍﻟﺬﻱ ﳜﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻌﺎﹰ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ‪ ،‬ﻭﺍﻋﺘﺒﺎﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﱪ ﻣﻦ ﺃﻋﻠﻰ‬
‫ﺍﻟﺼﺤﻴﺢ ﻣﺮﺗﺒﺔ !‪ ،‬ﻭﻳﻠﻴﻪ ﰲ ﺍﳌﺮﺗﺒﺔ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﰒ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﺎ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﻣﻨﻔﺮﺩﺍﹰ‪ ،‬ﻳﻌﺪ ﻣﻦ‬
‫ﺍﳊﺸﻮ ﻭﺍﻟﻠﻐﻮ ﺍﻟﻨﻘﺎﺋﻀﻲ ﺍﻟﺬﻱ ﳝﺤﻮ ﺁﺧﺮﻩ ﺃﻭﻟﻪ‪ ،‬ﺑﻞ ﺷﻬﺎﺩﺓ ﺩﺍﻣﻐﺔ ﻋﻠﻰ ﺧﻠﻞ ﻗﺎﺗﻞ ﰲ ﻓﻬﻢ ﻭﻣﻨﻄﻖ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪،‬‬
‫ﻳﺴﺘﺤﻘﻮﻥ ﺑﺴﺒﺒﻪ ﻟﻮﺣﺪﻩ ﺃﻥ ﻳﻨﻌﺘﻮﺍ ﺏ "ﺍﳊﺸﻮﻳﺔ" ﻏﲑ ﻣﺪﻓﻮﻋﲔ‪ ،‬ﻣﺎﺩﻣﻨﺎ ﻗﺪ ﺳﻠﻤﻨﺎ ﺑﺄﻥ ﻣﺎ ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺸﺮﻃﻪ ﰲ‬
‫ﺍﻟﻠﻘﺎﺀ ﻭﻋﺪ ﺻﺤﻴﺤﺎﹰ ﳍﺬﻩ ﺍﳊﻴﺜﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﺑﺈﻣﻜﺎﻥ ﺃﻱ ﻃﺮﻳﻖ ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﺑﺸﺮﻃﻪ ﻫﻮ ﰲ ﺍﳌﻌﺎﺻﺮﺓ ﻓﺤﺴﺐ‪ ،‬ﺍﻟﻀﻌﻴﻒ‬
‫ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻣﻦ ﺃﻥ ﻳﻀﻴﻒ ﻣﻦ ﻗﻄﻤﲑ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺃﻱ ﺃﻧﻪ ﲟﺜﺎﺑﺔ "ﺍﻟﺼﻔﺮ" ﺍﳌﻀﺎﻑ ﺇﱃ ﻳﺴﺎﺭ ﺍﻷﺭﻗﺎﻡ ﻣﺜﻞ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪8‬‬

‫)‪ ،(01‬ﻭ)‪ ،(001‬ﻭ)‪...،(000001‬ﺇﱃ ﻣﺎ ﻻ‪‬ﺎﻳﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﳜﺮﺟﻬﺎ ﻣﺴﻠﻢ‪ ،‬ﻭﻫﻲ ﺃﺻﻔﺎﺭ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬
‫ﻣﻬﻤﺎ ﺗﻌﺪﺩﺕ ﻋﻠﻰ ﻳﺴﺎﺭ ﺍﻷﺭﻗﺎﻡ‪ ،‬ﻓﻬﻲ ﻟﻦ ﺗﻀﻴﻒ ﺇﻟﻴﻬﺎ ﺷﻴﺌﺎﹰ ﻣﻄﻠﻘﺎﹰ ﻭﺍﻟﻌﱪﺓ ﲞﱪ ﺍﻟﺒﺨﺎﺭﻱ ﺩﻭﻥ ﺧﱪ ﻣﺴﻠﻢ‪.‬‬

‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻟﺘﻤﻴﻴﻊ ﳌﻔﻬﻮﻡ "ﺍﻟﺼﺤﻴﺢ" ﻣﻊ ﻛﻞ ﻣﺘﺄﺧﺮ‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﻘﺮﺭﻩ ﺑﺪﻭﻥ ﻟﺒﺲ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﻨﺪﻩ )ﺕ‪:‬‬
‫‪ 395‬ﻫـ( ﰲ ﻛﺘﺎﺏ‪" :‬ﻓﻀﻞ ﺍﻷﺧﺒﺎﺭ ﻭﺷﺮﺡ ﻣﺬﺍﻫﺐ ﺃﻫﻞ ﺍﻵﺛﺎﺭ ﻭﺣﻘﻴﻘﺔ ﺍﻟﺴﻨﻦ" )‪ (73 :1‬ﺑﺴﻨﺪﻩ ﺇﱃ ﻗﺎﺋﻠﻴﻪ ﻣﻦ‬
‫ﺷﺎﻛﻠﺔ‪:‬‬

‫ﺍﳊﺪﻳﺚ ‪.‬‬ ‫‪-‬ﻗﻞ ﻣﺎ ﻳﻔﻮﺕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻤﺎ ﳑﺎ ﻳﺜﺒﺖ ﻣﻦ‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﺛﺒﺖ ﻟﺪﻳﻚ ﺍﻵﻥ ﺃﻥ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺿﻌﻴﻒ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬
‫!‬ ‫‪-‬ﻛﺎﻥ ﻣﻦ ﻣﺬﻫﺐ ﺍﻟﻨﺴﺎﺋﻲ ﺃﻥ ﳜﺮﺝ ﻋﻦ ﻛﻞ ﻣﻦ ﱂ ﳚﻤﻊ ﻋﻠﻰ ﺗﺮﻛﻪ‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﻮ ﲤﻴﻴﻊ ﻭﺍﺿﺢ ﻷﻥ ﻣﺎ ﻫﺬﺍ ﳐﺮﺟﻪ ﺿﻌﻴﻒ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ‬
‫‪-‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﺴﺠﺴﺘﺎﱐ ﻛﺬﻟﻚ ﻳﺄﺧﺬ ﻣﺄﺧﺬﻩ ﻭﳜﺮﺝ ﺍﻹﺳﻨﺎﺩ ﺍﻟﻀﻌﻴﻒ ﻷﻧﻪ ﺃﻗﻮﻯ ﻋﻨﺪﻩ ﻣﻦ ﺭﺃﻱ ﺍﻟﺮﺟﺎﻝ! }ﻭﻫﺬﺍ‬
‫ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺘﻔﺘﲑ ﻭﺍﻟﺘﻘﻮﻝ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺎ ﱂ ﻳﺘﻠﻔﻆ ﺑﻪ ﻗﻂ}‬

‫ﺍﻷﺳﺎﻧﻴﺪ ‪.‬‬ ‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺃﺻﺢ‬

‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﰲ‪"" :‬ﻣﻌﺮﻓﺔ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ" )‪(:99 :1‬‬
‫ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﰲ ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ‪ :‬ﻓﺤﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﻌﻘﻮﺏ }ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﺸﻴﺒﺎﱐ ﺍﳌﻌﺮﻭﺏ ﺑﺎﺑﻦ ﺍﻷﺧﺮﻡ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )‪ 250‬ﻫـ ‪ 344 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ }ﺃﺑﻮ ﺃﲪﺪ ﺍﻟﺪﻻﻝ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )ﺕ‪312 :‬‬
‫ﻫـ( ﻭﻫﻮ {‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻳﻘﻮﻝ ‪:‬‬

‫‪-‬ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ﻛﻠﻬﺎ‪ :‬ﻣﺎﻟﻚ }ﺑﻦ ﺃﻧﺲ{‪ ،‬ﻋﻦ ﻧﺎﻓﻊ }ﻣﻮﱃ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ{‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ }ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ}‪،،‬‬
‫ﻫﺮﻳﺮﺓ‪......‬‬ ‫‪-‬ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺃﺑﻮ ﺍﻟﺰﻧﺎﺩ‪ ،‬ﻋﻦ ﺍﻷﻋﺮﺝ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﺑﻘﻮﻟﻪ‪:‬‬ ‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﳊﺎﻛﻢ ﰲ ﺳﺮﺩ ﺃﺻﺢ ﺳﻨﺪ ﻛﻞ ﻣﺼﺮ ﻣﺼﺮ ﺇﱃ ﺃﻥ ﺧﺘﻢ‬
‫ﻓﺄﻗﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻷﺋﻤﺔ ﺍﳊﻔﺎﻅ ﻗﺪ ﺫﻛﺮ ﻛﻞ ﻣﺎ ﺃﺩﻯ ﺇﻟﻴﻪ ﺍﺟﺘﻬﺎﺩﻩ ﰲ ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ‪ .‬ﻭﻟﻜﻞ ﺻﺤﺎﰊ ﺭﻭﺍﺓ ﻣﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﻭﳍﻢ ﺃﺑﺘﺎﻉ ﻭﺃﻛﺜﺮﻫﻢ ﺛﻘﺎﺕ ﻓﻼ ﳝﻜﻦ ﺃﻥ ﻳﻘﻄﻊ ﺍﳊﻜﻢ ﰲ ﺃﺻﺢ ﺍﻷﺳﺎﻧﻴﺪ ﻟﺼﺤﺎﰊ ﻭﺍﺣﺪ ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪:‬‬

‫ﺛﻘﺔ‪.‬‬ ‫ﺇﻥ ﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ :‬ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﻋﻦ ﺟﺪﻩ‪ ،‬ﻋﻦ ﻋﻠﻲ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺮﺍﻭﻱ ﻋﻦ ﺟﻌﻔﺮ‬
‫ﻋﻦ ﺃﰊ ﺑﻜﺮ‪.‬‬ ‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺍﻟﺼﺪﻳﻖ }ﺃﰊ ﺑﻜﺮ{‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰊ ﺧﺎﻟﺪ‪ ،‬ﻋﻦ ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ‪،‬‬
‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﻋﻤﺮ }ﺑﻦ ﺍﳋﻄﺎﺏ{‪ :‬ﺍﻟﺰﻫﺮﻱ }ﳏﻤﺪ ﺑﻦ ﺷﻬﺎﺏ{‪ ،‬ﻋﻦ ﺳﺎﱂ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ }ﻋﺒﺪ ﺍﷲ{‪ ،‬ﻋﻦ ﺟﺪﻩ }ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ{‬
‫ﺍﳌﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪:‬‬ ‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ‬
‫ﻷﰊ ﻫﺮﻳﺮﺓ‪ :‬ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺍﳌﺴﻴﺐ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬
‫‪9‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﺍﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪.... ،‬‬ ‫ﻭﻟﻌﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ‪ :‬ﻣﺎﻟﻚ‪ ،‬ﻋﻦ ﻧﺎﻓﻊ‪ ،‬ﻋﻦ‬
‫ﺃﻧﺲ‪ ،‬ﻋﻦ ﺍﻟﺰﻫﺮﻱ‪ ،‬ﻋﻦ ﺃﻧﺲ‪.‬‬ ‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺃﻧﺲ‪ :‬ﻣﺎﻟﻚ ﺑﻦ‬
‫ﺩﻳﻨﺎﺭ‪ ،‬ﻋﻦ ﺟﺎﺑﺮ‪.‬‬ ‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺍﳌﻜﻴﲔ‪ :‬ﺳﻔﻴﺎﻥ ﺑﻦ ﻋﻴﻴﻨﺔ‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ‬
‫ﻫﺮﻳﺮﺓ‪.‬‬ ‫ﻭﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ :‬ﻣﻌﻤﺮ }ﺑﻦ ﺭﺍﺷﺪ{‪ ،‬ﻋﻦ ﳘﺎﻡ ﺑﻦ ﻣﻨﺒﻪ‪ ،‬ﻋﻦ ﺃﰊ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺳﻨﺜﺒﺖ ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﺍﻟﻴﻤﲏ ﺭﻭﻳﺖ ﺑﻪ ﺻﺤﻴﻔﺔ ﳘﺎﻡ ﺑﻦ ﻣﻨﺒﻪ ﻭ‪‬ﺎ ﺧﱪ‬
‫ﻣﻮﺿﻮﻉ ﻻ ﺷﻚ ﻓﻴﻪ‪.‬‬

‫ﻻﺣﻆ‪:‬‬ ‫ﰒ‬
‫ﻟﻠﺼﺤﺔ ‪.‬‬ ‫ﺃﻭﻻﹰ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﻔﺎﺿﻠﺔ ﺇﳕﺎ ﺗﺄﺗﺖ ﻣﻦ ﺗﻮﺧﻲ ﺍﻟﺴﻨﺪ ﺍﳌﺘﻔﺮﺩ ﰲ ﻛﻞ ﻃﺒﻘﺎﺗﻪ ﻛﻤﻌﻴﺎﺭ‬
‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳌﻔﺎﺿﻼﺕ ﺫﺍ‪‬ﺎ‪ ،‬ﻟﻴﺴﺖ ﻣﻄﺮﺩﺓ ﰲ ﺃﻱ ﻃﺮﻳﻖ ﻣﻦ ﻫﺬﻩ ﺍﻟﻄﺮﻕ‪ ،‬ﺑﻞ ﻛﻠﻬﺎ ﳍﺎ ﺍﺳﺘﺜﻨﺎﺀﺍﺕ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ‬
‫ﺧﺮﻭﺟﻬﺎ ﲨﻴﻌﻬﺎ ﻣﻦ ﺃﺻﺢ ﳐﺎﺭﺟﻬﺎ ‪.‬‬

‫!‬ ‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﺇﻥ ﻭﺍﻗﻌﺎﹰ ﻛﻬﺬﺍ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻧﻘﺎﺭﻥ ﺃﻳﻀﺎﹰ ﺑﲔ ﺃﺻﺢ ﺻﺤﻴﺢ ﺃﻱ ﻣﺼﺮ ﻣﻊ ﻏﲑﻩ‬
‫ﺍﳌﻌﻴﺎﺭﻳﺔ‪.‬‬ ‫ﻭﺳﻨﻘﻒ ﻻﺣﻘﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﲣﻠﻒ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﻌﻤﻴﻤﻴﺔ‪ ،‬ﻣﻊ ﻋﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﺍﻟﺼﺤﺔ‬
‫ﻃﺒﻘﺔ ‪:‬‬ ‫ﻟﻜﻦ‪ ،‬ﻭﺇﱃ‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ )ﺕ‪ 327 :‬ﻫـ( ﺍﻟﺬﻱ ﲨﻊ ﺗﻌﻘﺒﺎﺕ ﻭﺍﻟﺪﻩ ﺃﰊ ﺣﺎﰎ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ‬ ‫‪(1‬‬
‫ﺍﳊﻨﻄﻠﻲ ﺍﻟﺮﺍﺯﻱ )‪ 195‬ﻫـ ‪ 277 -‬ﻫـ(‪ ،‬ﻭﺑﻠﺪﻳﻪ ﺃﰊ ﺯﺭﻋﺔ‪ :‬ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﻟﺮﺍﺯﻱ )‪200‬‬
‫ﻫـ ‪ 264 -‬ﻫـ( ﰲ ﻛﺘﺎﺏ‪} :‬ﺑﻴﺎﻥ ﻣﺎ ﺃﺧﻄﺎ ﻓﻴﻪ ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺎﺭﳜﻪ )ﻳﻌﲏ ﺑﻪ‪:‬‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ(‪ :‬ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﻋﻦ ﺃﺑﻴﻪ ﻭﺃﰊ ﺯﺭﻋﺔ ﺍﻟﺮﺍﺯﻳﲔ}‪،‬‬
‫ﻭﺃﰊ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﺍﺭﻗﻄﲏ )ﺕ‪ 385 :‬ﻫـ( ﻣﺆﻟﻒ ﻛﺘﺐ‪}:‬ﺫﻛﺮ ﻗﻮﻡ ﺃﺧﺮﺝ ﳍﻢ ﺍﻟﺒﺨﺎﺭﻱ‬ ‫‪(2‬‬
‫ﻭﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ‪ ،‬ﻭﺿﻌﻔﻬﻢ ﺍﻟﻨﺴﺎﺋﻲ ﰲ ﻛﺘﺎﺏ "ﺍﻟﻀﻌﻔﺎﺀ"{‪ ،‬ﻭ"}ﺍﻹﻟﺰﺍﻣﺎﺕ ﻭﺍﻟﺘﺘﺒﻊ‪ :‬ﻭﻫﻮ ﻣﺎ‬
‫ﺃﺧﺮﺝ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﻭﻟﻪ ﻋﻠﺔ}‪،‬‬
‫ﻭﺃﰊ ﻣﺴﻌﻮﺩ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ﺍﻟﺪﻣﺸﻘﻲ )ﺕ‪ 401 :‬ﻫـ( ﻣﺆﻟﻒ ﻛﺘﺎﺏ‪} :‬ﺃﻃﺮﺍﻑ‬ ‫‪(3‬‬
‫ﺍﻟﺼﺤﻴﺤﲔ}‪،‬‬
‫ﻭﺃﰊ ﻋﻠﻲ‪ :‬ﺍﳊﺴﲔ ﺍﳉﹶﻴ‪‬ﺎﱐ ﺍﻷﻧﺪﻟﺴﻲ )ﺕ‪ 498 :‬ﻫـ( ﻣﺆﻟﻒ ﻛﺘﺎﰊ‪" :‬ﺗﻘﻴﻴﺪ ﺍﳌﻬﻤﻞ ﻭﲤﻴﻴﺰ ﺍﳌﺸﻜﻞ ﰲ‬ ‫‪(4‬‬
‫ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ"‪ ،‬ﻭ"ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻷﻭﻫﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ"‪،‬‬
‫ﱂ ﻳﺄﺕ ﻣﻦ ﺑﻌﺪﻫﻢ ﺣﺎﻓﻆ ﻣﻦ ﺍﻟﻮﺯﻥ ﺍﻟﺜﻘﻴﻞ ﺃﻭ ﺍﳋﻔﻴﻒ ﻟﻴﻌﻤﻞ ﻋﻠﻰ ﺇﺧﻀﺎﻉ ﺍﻟﺼﺤﻴﺤﲔ ﻟﺬﺍﺕ ﺍﳌﺒﺎﺣﺚ ﺍﻟﻨﻘﺪﻳﺔ‪ ،‬ﳌﺎ‬
‫ﺃﺻﺒﺢ ﻟﻠﺼﺤﻴﺤﲔ ﻣﻦ ﻫﻴﺒﺔ ﰲ ﻧﻔﻮﺱ ﺍﳊﺸﻮﻳﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻴﻘﻮﻝ ﺑﺬﻟﻚ‪ ،‬ﻣﻦ ﺭﻫﺒﺔ ﺃﻥ ﻳﺘﻬﻢ ﰲ ﺩﻳﻨﻪ‪ ،‬ﺍﳊﺎﻓﻆ‬
‫ﴰﺲ ﺍﻟﺪﻳﻦ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )ﺕ‪ 748 :‬ﻫـ( ﺭﲪﻪ ﺍﷲ‪ ،‬ﺑﻌﺪ ﻭﻗﻮﻓﻪ ﻋﻠﻰ ‪‬ﺎﻓﺖ ﺍﳋﱪ ﺍﳌﻜﺬﻭﺏ ﻋﻠﻰ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﻄﻌﺎﹰ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﺜﺒﺖ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻃﺮﻓﻪ‪" :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎﹰ"‪ ،‬ﺍﳌﺨﺮﺝ ﰲ ﺻﺤﻴﺢ‬
‫ﺍﻟﺒﺨﺎﺭﻱ !‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪10‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﻟﻠﺬﻫﱯ ﻋﺬﺭﻩ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻋﺼﺮﻩ ﻋﺼﺮ ﺍﳓﻄﺎﻁ ﺑﺎﻣﺘﻴﺎﺯ‪ ،‬ﺣﻴﺚ ﺍﺳﺘﻔﺤﻞ ﺃﻣﺮ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳋﺮﻕ‬
‫ﺍﳌﻌﻄﻠﲔ ﻟﻌﻘﻮﳍﻢ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﻭﻃﻐﻰ ﺃﻣﺮ ﺍﻷﺷﺎﻋﺮﺓ ﺍﻟﺬﻳﻦ ﺿﺎﻗﺖ ‪‬ﻢ ﺍﻟﺴﺒﻞ ﰲ ﺃﻥ ﻳﻌﺜﺮﻭﺍ ﻋﻠﻰ ﺃﺩﻟﺔ ﻳﻨﺎﻓﺤﻮﻥ‬
‫‪‬ﺎ ﻋﻦ ﺍﻟﺪﻳﻦ ﰲ ﺗﻘﺪﻳﺮﻫﻢ‪ ،‬ﺳﻮﻯ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﺎﻟﻔﻼﺳﻔﺔ ﺍﻟﺬﺭﻳﲔ ﺍﻹﻏﺮﻳﻖ ﺍﻟﺬﻳﻦ ﻻ ﻣﻌﺮﻓﺔ ﳍﻢ ﺑﺎﳋﺎﻟﻖ!‪ ،‬ﺣﱴ ﺃﻧﻪ ﱂ ﻳﺴﻠﻢ‪،‬‬
‫ﻭﻣﻊ ﺗﻮﻗﻴﻪ ﻭﲢﻮﻃﻪ ﻣﻦ ﺍﳍﺠﻮﻡ ﺍﳌﺒﺎﺷﺮ ﻋﻠﻰ ﺷﺨﺼﻪ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺎﺕ‪ ،‬ﻛﻤﺎ ﺳﻴﻠﻘﻰ ﻣﻦ ﺗﻠﻤﻴﺬﻩ ﺍﻟﻘﺎﺿﻲ ﺗﺎﺝ ﺍﻟﺪﻳﻦ ﺃﺑﻮ‬
‫ﻧﺼﺮ ﺑﻦ ﺗﻘﻲ ﺍﻟﺪﻳﻦ‪ :‬ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺎﰲ ﺍﻟﺴﺒﻜﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﳌﺼﺮﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ )‪ 727‬ﻫـ ‪ 771 -‬ﻫـ(‬
‫ﺻﺎﺣﺐ ﻛﺘﺎﺏ‪" :‬ﻃﺒﻘﺎﺕ ﺍﻟﺸﺎﻓﻌﻴﺔ"‪،‬‬
‫ﺍﻟﺬﻫﱯ‪:‬‬ ‫ﻳﻘﻮﻝ ﺍﻟﺘﺎﺝ ﰲ ﺣﻖ ﺷﻴﺨﻪ‬
‫ﻭﻗﺪ ﻭﺻﻞ )ﻳﻌﲏ ﺑﺬﻟﻚ‪ :‬ﺍﻟﺬﻫﱯ( ﻣﻦ ﺍﻟﺘﻌﺼﺐ ﺍﳌﻔﺮﻁ ﺇﱃ ﺣﺪ ﻳ‪‬ﺴﺨﺮ ﻣﻨﻪ !‪ ،‬ﻭﺃﻧﺎ ﺃﺧﺸﻰ ﻋﻠﻴﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ! ﻣﻦ ﻏﺎﻟﺐ ﻋﻠﻤﺎﺀ‬
‫ﺍﳌﺴﻠﻤﲔ ﻭﺃﺋﻤﺘﻬﻢ ﺍﻟﺬﻳﻦ ﲪﻠﻮﺍ ﻟﻨﺎ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻓﺈﻥ ﻏﺎﻟﺒﻴﺘﻬﻢ ﺃﺷﺎﻋﺮﺓ!!! ﻭﻫﻮ ﺇﺫﺍ ﻭﻗﻊ ﺑﺄﺷﻌﺮﻱ ﻻ ﻳﺒﻘﻲ ﻭﻻ ﻳﺬﺭ‪ ،‬ﻭﺍﻟﺬﻱ ﺃﻋﺘﻘﺪﻩ‬
‫ﺃ‪‬ﻢ ﺧﺼﻤﺎﺅﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ! ﻋﻨﺪ ﻣﻦ ﻟﻌﻞ ﺃﺩﻧﺎﻫﻢ ﺃﻭﺟﻪ ﻣﻨﻪ!!!‪ ،‬ﻓﺎﷲ ﺍﳌﺴﺆﻭﻝ ﺃﻥ ﳜﻔﻒ ﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﻠﻬﻤﻬﻢ ﺍﻟﻌﻔﻮ ﻋﻨﻪ‪ ،‬ﻭﺃﻥ ﻳﺸﻔﻌﻬﻢ‬
‫ﻓﻴﻪ!!!‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﻳﻨﺒﺊ ﻋﻦ ﺩﺭﺟﺔ ﺍﻻﻧﺰﻳﺎﺡ ﺍﻟﺪﻻﱄ ﰲ ﺃﺻﻮﻝ ﺍﻻﻋﺘﻘﺎﺩ ﺍﻟﺬﻱ ﺣﺼﻞ ﻟﺪﻯ ﺍﻟﺘﺎﺝ ﺍﻟﺴﺒﻜﻲ ﻭﻣﻌﺎﺻﺮﻳﻪ‪،‬‬
‫ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻻ ﺯﺍﻟﻮﺍ ﻋﻠﻰ ﺍﶈﺠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﺴﻔﺴﻄﺔ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﺑﻠﻪ ﺣﱴ ﺻﺎﺭﻭﺍ ﻭﺟﻬﺎﺀ ﻋﻨﺪ ﺍﷲ ﺗﺮﺟﻰ‬
‫ﺷﻔﺎﻋﺘﻬﻢ! ﻟﻨﻘﻠﻬﻢ ﻋﻦ ﺍﻹﻏﺮﻳﻖ ﻣﻨﻈﻮﻣﺘﻬﻢ ﺍﻟﻔﻜﺮﻳﺔ‪!.‬‬

‫ﻷﺟﻞ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺎﺕ ﻭﻟﻐﲑﻫﺎ ﳑﺎ ﻳﻄﻮﻝ ﺫﻛﺮﻩ‪ ،‬ﻓﻠﺌﻦ ﺃﻟﻔﺖ ﻛﺘﺐ ﰲ ﺿﻌﻴﻒ ﺍﻟﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ ﻣﺜﻞ‪" :‬ﺿﻌﻴﻒ ﺃﰊ ﺩﺍﻭﺩ"‪،‬‬
‫ﻭ"ﺿﻌﻴﻒ ﺍﻟﺘﺮﻣﺬﻱ"‪ ،‬ﻭ"ﺿﻌﻴﻒ ﺍﺑﻦ ﻣﺎﺟﺔ"‪ ،‬ﻭ"ﺿﻌﻴﻒ ﺍﻟﻨﺴﺎﺋﻲ" ﻭﻫﻲ ﻛﺘﺐ ﻣﻦ ﻧﻮﻉ ﲢﺼﻴﻼﺕ ﺍﳊﻮﺍﺻﻞ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻛﺎﻥ ﻗﺪ ﺍﺳﺘﺤﻮﺫ ﻋﻠﻰ ﻛﻞ ﺍﻟﺼﺤﻴﺢ ﺑﺸﺮﻃﻪ ﻭﺃﻭﺿﻌﻪ ﻛﺘﺎﺑﻪ‪ ،‬ﲝﺴﺐ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺗﻘﺮﻳﺮ ﻋﻨﺪ ﺍﺑﻦ ﻣﻨﺪﺓ‪ ،‬ﻓﻠﻢ‬
‫ﳚﺪ ﺃﺣﺪ ﻣﻦ ﻧﻔﺴﻪ ﺍﻟﻌﻠﻢ ﺃﻭ ﺍﳉﺮﺃﺓ ﻟﻴﺨﻀﻊ ﺍﻟﺼﺤﻴﺤﲔ ﳎﺪﺩﺍﹰ ﻟﻠﻨﻘﺪ ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺗﻜﺸﻒ ﻟﻪ ﻭﲝﺴﺐ ﺃﻓﻖ ﻋﺼﺮﻩ‪،‬‬
‫ﺑﺎﻟﺮﻏﻢ‪:‬‬

‫ﻣﻦ ﺍﻧﺘﻘﺎﺩ ﺍﳊﻔﺎﻅ ﺍﻟﻘﺪﻣﺎﺀ ﻷﻛﺜﺮ ﻣﻦ ‪ 210‬ﻣﻦ ﺃﺧﺒﺎﺭﳘﺎ‪ ،‬ﲝﺴﺐ ﻣﺎ ﻇﻬﺮ ﳍﻢ‪ ،‬ﻭﲝﺴﺐ ﺍﻷﻓﻖ ﺍﳌﻌﺮﰲ ﻟﻌﺼﺮﻫﻢ ﺁﻧﺬﺍﻙ‪،‬‬
‫ﺍﳋﻤﺴﺔ‪:‬‬ ‫ﻛﻮﻥ ﻧﺴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ ﻣﻦ ﻃﺮﻳﻖ ﺭﻭﺍﺗﻪ‬
‫ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﻄﺮ ﺍﻟﻔﹶﺮ‪‬ﺑﺮﻱ )ﺕ‪ 320 :‬ﻫـ(‪،‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻌﻘﻞ ﺍﻟﻨﺴﻔﻲ )ﺕ‪ 295 :‬ﻫـ(‪،‬‬
‫ﲪﺎﺩ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻨﺴﻮﻱ )ﺕ‪ 290 :‬ﻫـ(‪،‬‬
‫ﺃﰊ ﻃﻠﺤﺔ ﻣﻨﺼﻮﺭ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟ‪‬ﺒﺰ‪‬ﺩﻭﻱ )ﺕ‪ 329 :‬ﻫـ(‪،‬‬
‫ﺃﰊ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﻦ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﶈﺎﻣﻠﻲ )ﺕ‪ 330 :‬ﻫـ(‪،‬‬
‫ﺿﺎﻋﺖ ﻛﻠﻬﺎ ﻋﺪﺍ ﻧﺴﺨﱵ ﺍﻟﻔﺮﺑﺮﻱ ﻭﺍﻟﻨﺴﻔﻲ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻛﻮﻥ ﻫﺬﻩ ﺍﻟﻨﺴﺦ ﲨﻴﻌﻬﺎ ﻣﺘﻔﺎﻭﺗﺔ ﰲ ﻋﺪﺩ ﻣﺎ ﺗﺮﻭﻳﻪ ﻣﻦ ﺃﺧﺒﺎﺭ‪،‬‬
‫ﻭﳐﺘﻠﻔﺔ ﰲ ﺃﺣﺎﻳﲔ ﻛﺜﲑﺓ ﻓﻴﻤﺎ ﺑﻴﻨﻬﺎ !‬

‫ﻭﳑﺎ ﺯﺍﺩ ﺍﻟﻄﲔ ﺑﻠﺔ ﻭﻋﻘﺪ ﺍﳌﺴﺎﺋﻞ ﺗﻌﻘﻴﺪﺍﹰ‪ ،‬ﺃﻥ ﺭﻭﺍﺓ ﻧﺴﺨﺔ ﺍﻟﻔﺮﺑﺮﻱ ﺍﺧﺘﻠﻔﻮﺍ ﺃﻳﻀﺎ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ‪، ‬‬
‫‪11‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻭﻗﺪ ﺑﻠﻎ ﺍﻹﳘﺎﻝ ﻭﻋﺪﻡ ﺍﳌﺒﺎﻻﺓ ﰲ ﺣﻔﻆ ﺍﻟﺘﺮﺍﺙ ﻣﻦ ﻃﺮﻑ ﺍﳊﺸﻮﻳﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺃﺳﻔﻞ ﺩﺭﻙ ﻟﻪ ﻣﺎ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‬
‫ﺍﳍﺠﺮﻱ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﻧﺴﺨﺔ ﺍﻟﻔﺮﺑﺮﻱ‪ ،‬ﺍﻟﱵ ﻋﲎ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻴﻮﻧﻴﲏ )ﺕ‪ 701 :‬ﻫـ( ﺑﺘﺤﻘﻴﻖ ﻧﺼﻬﺎ‪،‬‬
‫ﻭﺍﻟﱵ ﻛﺎﻧﺖ ﳏﻔﻮﻇﺔ ﺑﺎﺳﺘﻨﺒﻮﻝ ﻭﺇﱃ ﻋﻬﺪ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﺍﻟﺬﻱ ﺃﺭﺳﻠﻬﺎ ﻟﺘﻨﺸﺮ ﲟﻄﺎﺑﻊ ﺑﻮﻻﻕ ﲟﺼﺮ ﺿﺎﻋﺖ‬
‫ﺑﺪﻭﺭﻫﺎ !‬

‫ﻓﻘﻂ‪:‬‬ ‫ﻛﻮﻥ ﺭﻭﺍﻳﺔ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ ﻫﻲ ﻣﻦ ﺭﺍﻭﻳﲔ‬

‫ﺭﻭﺍﻳﺔ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻔﻴﺎﻥ ﻋﻦ ﻣﺴﻠﻢ‪ ،‬ﻭ‪‬ﺎ ﻓﻮﺕ ﱂ ﻳﺴﻤﻌﻪ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﳕﺎ ﻫﻮ ﰲ ﺣﻜﻢ ﺍﻟﻮﺟﺎﺩﺓ‬
‫ﻭﻳﺼﻞ ﺇﱃ ﺣﻮﺍﱄ ‪ 28‬ﻭﺭﻗﺔ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ‪.‬‬

‫ﻭﺭﻭﺍﻳﺔ ﺃﰊ ﳏﻤﺪ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻘﻼﻧﺴﻲ ﻋﻦ ﻣﺴﻠﻢ ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﻣﻐﺮﺑﻴﺔ ﻻ ﺗﻌﺮﻑ ﰲ ﺍﳌﺸﺮﻕ‪ ،‬ﻭ‪‬ﺎ ﺃﻳﻀﺎﹰ ﻓﻮﺕ ﰲ ﺛﻼﺛﺔ‬
‫ﺃﺟﺰﺍﺀ ﻣﻦ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﲑﻭﻳﻬﺎ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺑﻦ ﻣﺎﻫﺎﻥ ‪،‬ﻋﻦ ﺃﰊ ﺃﲪﺪ ﺍﳉﻠﻮﺩﻱ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻔﻴﺎﻥ‪،‬‬
‫ﻋﻦ ﻣﺴﻠﻢ ‪.‬‬

‫ﻭﻟﻦ ﳛﺘﺎﺝ ﺍﳌﺮﺀ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﻘﺮﻳﺎﹰ ﻟﻴﺤﻜﻢ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺼﲑﻭﺭﺓ ﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﺍﻟﱵ ﻣﺮﺕ ﻣﻨﻬﺎ ﻧﺼﻮﺹ ﺍﻟﺼﺤﻴﺤﲔ‪،‬‬
‫ﺑﺎﻣﺘﻨﺎﻉ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﺍﳌﻮﺍﺩ ﺍﳌﺮﻭﻳﺔ ﰲ ﺍﻟﻨﺴﺦ ﺍﻟﱵ ﺑﺄﻳﺪﻳﻨﺎ ﺻﺤﻴﺤﺔ ﺍﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﺸﻴﺨﲔ ﺭﲪﻬﻤﺎ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻭﻳﻈﻬﺮ ﻛﺬﻟﻚ ﺟﻠﻴﺎﹰ ﺃﻥ ﺗﺄﻣﻴﻢ ﻣﺆﺳﺴﺔ "ﺍﻟﻮﻗﻒ ﺍﻹﺳﻼﻣﻲ" ﻣﻦ ﻃﺮﻑ ﺍﻟﺪﻭﻟﺔ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﻭﺻﺪﻫﺎ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺒﻬﺎ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﺸﺄﻥ ﺻﺪ ﻣﻜﺸﻮﻑ ﻋﻦ ﺳﺒﻴﻞ ﺍﷲ ﻻ ﳝﺎﺭﻱ ﰲ ﺫﻟﻚ ﺳﻮﻯ ﺟﺎﻫﻞ‪ .‬ﺇﺫ ﻛﻴﻒ ﻳﻌﻘﻞ ﺃﻥ ﳝﺮ ﻧﺼﺎﻥ ﻣﻦ ﻧﺼﻮﺹ‬
‫ﺍﳌﺮﺟﻌﻴﺔ ﲟﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻮﺍﺋﺐ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﻻ ﻭﻗﻒ ﻳﺴﻬﺮ ﻋﻠﻰ ﺗﻼﰲ ﻣﺜﻞ ﻫﺬﺍ !؟‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪12‬‬

‫ﻓﻲ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻀﻌﻴﻒ ﻓﻲ ﺍﻟﺼﺤﻴﺤﻴﻦ‬

‫ﺃﻣﺎ ﺍﻟﺒﻴﻨﺔ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻻ ﻳﺮﺩ‪ ،‬ﰲ ﻛﻮﻥ ﺗﻌﺮﻳﻒ "ﺍﻟﺼﺤﺔ" ﻣﻦ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﺒﻨﻴﺔ ﺍﳌﺘﻔﺮﺩﺓ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻣﻄﻴﺔ‬
‫ﻟﻠﻀﻌﻒ‪ ،‬ﻓﺴﻮﻑ ﺃﺩﻟﻞ ﻋﻠﻴﻬﺎ ﺑﺄﺧﺒﺎﺭ ﳑﺎ ﺃﲨﻊ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻬﺎ ﰲ ﺻﺤﻴﺤﻨﻬﻤﺎ‪ ،‬ﻭﻟﻴﺲ ﻓﻘﻂ ﲟﺎ ﺗﻔﺮﺩ ﺑﻪ ﺃﺣﺪﳘﺎ‪،‬‬
‫ﺣﱴ ﺗﻜﻮﻥ ﺍﳊﺠﺔ ﺃﺑﻠﻎ ﻭﺍﻟﺒﻴﻨﺔ ﺃﺩﻣﻎ‪ ،‬ﻣﺎﺩﺍﻡ ﻗﺪ ﺳﺮﻯ ﺍﻟﻌﺮﻑ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﺃﻥ ﺃﺻﺢ ﺍﻟﺼﺤﻴﺢ! )ﻻﺣﻆ‬
‫ﺍﻟﺘﻔﺎﺿﻠﻴﺔ ﺍﻟﺘﺠﺰﻳﺌﻴﺔ ﺍﻟﻘﻠﻘﺔ ﰲ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ ﺑﺎﻟﻨﺴﺒﺔ ﳊﺪ ﻣﻌﻴﺎﺭﻱ!( ﻫﻮ ﻣﺎ ﺍﺗﻔﻖ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ‪.‬‬

‫ﺍﻟﻌﺎﳌﻴﺔ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺍﳋﱪ ﺭﻗﻢ‪ 5759 :‬ﺑﺘﺮﻗﻴﻢ‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‪:‬‬

‫)‪(V‬ﳛ‪‬ﻴ‪‬ﻰ ﺑ‪‬ﻦ‪ ‬ﺟ‪‬ﻌ‪‬ﻔﹶﺮ }ﺑﻦ ﺃﻋﲔ ﺍﻟﺒﻴﻜﻨﺪﻱ ﺍﻟﺒﺎﺭﻗﻲٍ ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ 243 :‬ﻫـ( ﻫﻮ ﺷﻴﺦ ﺗﻔﺮﺩ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﻹﺧﺮﺍﺝ ﻟﻪ ﰲ ﺍﻟﺼﺤﻴﺢ‪،‬‬
‫ﻭﱂ ﻳﺸﺎﺭﻛﻪ ﰲ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﺃﻱ‪ ‬ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ{‪،‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‪:‬‬

‫)‪(V I‬ﻋ‪‬ﺒ‪‬ﺪ ُﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕِ }ﺑﻦ‪ ‬ﻫ‪‬ﻤ‪‬ﺎﻡ ﺍﻟﺼ‪‬ﻨﻌﺎﱐ )‪ 126‬ﻫـ ‪ 211 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻋﻤﻲ ﰲ ﺣﺪﻭﺩ ‪ 200‬ﻫـ ﻓﺘﻐﲑ ﺣﻔﻈﻪ ﻭﺻﺎﺭ‬
‫ﻳﺘﻠﻘﻦ‪ ،‬ﻟﻜﻦ ﲰﻊ ﻣﻨﻪ ﳛﲕ ﺑﻦ ﺟﻌﻔﺮ ﻗﺒﻞ ﺍﻻﺧﺘﻼﻁ‪ ،‬ﻓﺎﳒﱪ ﺍﳋﱪ{‬
‫ﻋﻦ‪:‬‬

‫)‪(II I‬ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮِ}ﺑﻦِ ﺭﺍﺷﺪ ﺍﻟﺒ‪‬ﺼ‪‬ﺮﻱ ﰒ ﺍﻟﺼﻨﻌﺎﱐ )‪ 96‬ﻫـ ‪ 154 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬
‫ﻋﻦ‪:‬‬

‫)‪(I I‬ﻫ‪‬ﻤﺎﻡ }ﺑﻦِ ﻣ‪‬ﻨ‪‬ﺒ‪‬ﻪ ﺑﻦِ ﻛﺎﻣِﻞ ﺍﻟﺼﻨﻌﺎﱐ )ﺕ‪ 132 :‬ﻫـ(‪ .‬ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰒ ﺃﺳﻠﻢ ‪ .‬ﻭﻗﺪ ﻭﺛﻖ ﺇﻻ ﺃﻧﻨﺎ‬
‫ﺳﻨﺜﺒﺖ ﻋﻜﺲ ﺫﻟﻚ ﻻﺣﻘﺎ{‬
‫ﻋﻦ‪:‬‬

‫ﻗﺎﻝ‪:‬‬ ‫ﺃﰊ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓ }ﻋﺒﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤﻦ ﺑﻦ ﺻ‪‬ﺨ‪‬ﺮ )ﺕ‪ 57 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{‪ ،‬ﺃﻥ‪ :‬ﺍﻟﻨﱯ‬
‫!!!!‬ ‫ﺧ‪‬ﻠﹶﻖ‪ ‬ﺍﻟﻠﱠﻪ‪ ‬ﺁﺩ‪‬ﻡ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺻ‪‬ﻮﺭ‪‬ﺗِــــــﻪِ ﻃﹸﻮﻟﹸﻪ‪ ‬ﺳِﺘ‪‬ﻮﻥﹶ ﺫِﺭ‪‬ﺍﻋ‪‬ﺎ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﺍﺳﺘﻘﺼﻴﻨﺎ ﲣﺮﻳﺞ ﻃﺮﻕ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﺭﲰﻨﺎﻫﺎ ﻋﻠﻰ ﺍﻟﻠﻮﺡ ﺍﻟﺸﻤﻮﱄ ﺍﳌﻮﺻﻮﻑ ﺑـ "ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ"‬
‫}ﺍﻟﺼﻮﺭﺓ ‪ {1‬ﻷﻥ ﺍﻟﻘﻮﻝ ﺑـ "ﺍﻟﺼﻮﺭﺓ" ﻭﺭﺩ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮﻯ‪ ،‬ﻟﻜﻦ ﻛﻠﻬﺎ ﺿﻌﻴﻔﺔ ]ﺃﻧﻈﺮ ﺍﻟﺘﺨﺮﻳﺞ ﺍﻟﺸﻤﻮﱄ ﳍﺎ ﻣﻔﺼﻼﹰ‬
‫ﰲ ﺇﺟﺎﺑﺘﻨﺎ ﻋﻠﻰ ﺭﺳﺎﻟﺔ "ﻧﺘﺎﻟﻴﺎ )‪" (Reply to Natalia‬ﺑﺎﻟﻘﺴﻢ ﺍﻹﳒﻠﻴﺰﻱ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‪[(alhiwar.org).‬‬
‫ﻭﺃﻭﻝ ﻣﺎ ﻳﺴﺘﻮﻗﻔﻨﺎ ﰲ ﺍﻟﻠﻮﺡ ﻫﻮ ﺍﻟﺘﻔﺮﺩ ﺍﻟﻄﻠﻖ ﰲ ﺍﻷﺭﺑﻊ ﻃﺒﻘﺎﺕ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺴﻨﺪ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻌﺮﻑ ﳍﺬﺍ ﺍﳋﱪ ‪‬ﺬﺍ ﺍﻟﻮﺟﻪ‬
‫ﳐﺮﺝ ﺳﻮﻯ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﻪ ﻋﻦ ﺑﻠﺪﻳﻪ ﻣﻌﻤﺮ‪ ،‬ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﻪ ﺑﺪﻭﺭﻩ ﻋﻦ ﺑﻠﺪﻳﻪ ﳘﺎﻡ‪ ،‬ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﻪ‬
‫ﺑﺪﻭﺭﻩ ﻋﻦ ﺑﻠﺪﻳﻪ ﺃﰊ ﻫﺮﻳﺮﺓ !‬
‫‪13‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻭﱂ ﻳﺸﻊ ﺍﳋﱪ ﺳﻮﻯ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ‪ ،‬ﺣﻴﺚ ﺭﻭﺍﻩ ﲦﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻟﻜﻦ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻘﻂ ﺇﻣﺎ ﻣﺒﺎﺷﺮﺓ ﺃﻭ ﻧﻘﻼﹰ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ !‬

‫ﳎﺪﺩﺍﹰ‪:‬‬ ‫ﻭﻟﻨﺎ ﺃﻥ ﻧﺴﺄﻝ‬

‫ﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﻳﻨﺘﻘﻞ ﺧﱪ ﲟﺜﻞ ﻫﺬﻩ ﺍﻹﺳﺮﺍﺭﻳﺔ ﺍﳌﺘﻜﺘﻤﺔ ﳌﺪﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻘﺮﻧﲔ‪ ،‬ﻭﻫﻲ ﺍﳌﺪﺓ ﺍﻟﻔﺎﺻﻠﺔ ﻣﺎ ﺑﲔ ﺍﻟﺘﻔﺮﺩ ﺍﳌﺰﻋﻮﻡ‬
‫ﻟﺴﻤﺎﻉ ﺃﰊ ﻫﺮﻳﺮﺓ ﳍﺬﺍ ﺍﳋﱪ ﻣﻦ ﰲ ﺍﻟﺮﺳﻮﻝ ﻣﺎ ﺑﲔ ‪ 7‬ﻭ ‪ 11‬ﻫـ‪ ،‬ﺩﻭﻥ ﻣﺸﺎﺭﻛﺔ ﻟﻪ ﻣﻦ ﺃﺣﺪ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ‬
‫ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﰒ ﺗﻔﺮﺩ ﳘﺎﻡ ﻭﺣﺪﻩ ﺑﺮﻭﺍﻳﺔ ﺍﳋﱪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻗﺒﻞ ﻭﻓﺎﺓ ﺍﻷﺧﲑ ﺳﻨﺔ ‪ 57‬ﻫـ‪ ،‬ﻭﺩﻭﻥ ﻣﺸﺎﺭﻛﺔ ﻟﻪ ﻓﻴﻪ ﻣﻦ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﺍﳌﻌﺘﱪﻳﻦ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﻫﻢ ﻟﻠﺘﺬﻛﲑ ﻛﺜﺮ !‪ ،‬ﻭﻫﻠﻢ ﺟﺮﺍ‪...‬ﻭﺇﱃ ﻭﻓﺎﺓ ﺁﺧﺮ ﺭﺍﻭ ﳍﺬﺍ ﺍﻟﺴﺮ‬
‫ﺍﳌﻜﻨﻮﻥ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺑﺘﻔﺮﺩ ﺃﻳﻀﺎﹰ ﻭﻫﻮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻟﻜﻦ ﺑﺄﺧﺬ ﺣﻴﻄﺘﻨﺎ ﰲ ﺃﻥ ﻻ ﻧﻘﺒﻞ ﺳﻮﻯ ﺭﻭﺍﻳﺔ ﻣﻦ ﲰﻊ ﻣﻨﻪ‬
‫ﻗﺒﻞ ﺍﺧﺘﻼﻃﻪ ﺳﻨﺔ ‪ 200‬ﻫـ!؟‬
‫ﺍﻟﺮﺯﺍﻕ !‬ ‫ﻭﳑﺎ ﺯﺍﺩ ﺍﻟﻄﲔ ﺑﻠﹼﺔ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﳋﱪ ﻳﻌﺪ ﺃﻳﻀﺎﹰ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻴﻤﻨﻴﲔ ﺧﺎﺻﺔ ﻭﺇﱃ ﻃﺒﻘﺔ ﻋﺒﺪ‬
‫ﺇﺿﺎﰲ‪.‬‬ ‫ﻭﻫﻮ ﺿﻌﻒ‬
‫ﻟﻨﺤﺎﻭﻝ ﺍﻵﻥ ﺍﻻﺳﺘﺮﺷﺎﺩ ﺑﺎﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﻣﻘﺪﻣﺘﻪ‪ ،‬ﻟﻨﺮﻯ ﻛﻴﻒ ﺣﻜﻢ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻠﻰ ﺍﳋﱪ ﻣﻦ ﺃﺟﻞ ﺇﺩﺭﺍﺟﻪ ﰲ‬
‫ﺻﺤﻴﺤﻴﻬﻤﺎ‪.‬‬

‫ﺍﻟﺘﻔﺮﺩ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ "ﺍﳌﻘﺪﻣﺔ" )‪ (51- 50 :1‬ﲞﺼﻮﺹ‬

‫ﺗﻘﺴﻴﻢ ﻣﺎ ﻳﻨﻔﺮﺩ ﺑﻪ ﺍﻟﺜﻘﺔ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬ ‫ﻭﻗﺪ ﺭﺃﻳﺖ‬
‫ﺳﺒﻖ ﰲ ﻧﻮﻉ ﺍﻟﺸﺎﺫ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﺃﻥ ﻳﻘﻊ ﳐﺎﻟﻔﺎ ﻣﻨﺎﻓﻴﺎ ﳌﺎ ﺭﻭﺍﻩ ﺳﺎﺋﺮ ﺍﻟﺜﻘﺎﺕ ﻓﻬﺬﺍ ﺣﻜﻤﻪ ﺍﻟﺮﺩ ﻛﻤﺎ‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻓﻴﻪ ﻣﻨﺎﻓﺎﺓ ﻭﳐﺎﻟﻔﺔ ﺃﺻﻼ ﳌﺎ ﺭﻭﺍﻩ ﻏﲑﻩ ﻛﺎﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺗﻔﺮﺩ ﺑﺮﻭﺍﻳﺔ ﲨﻠﺘﻪ ﺛﻘﺔ ﻭﻻ ﺗﻌﺮﺽ ﻓﻴﻪ ﳌﺎ ﺭﻭﺍﻩ ﺍﻟﻐﲑ‬
‫ﲟﺨﺎﻟﻔﺔ ﺃﺻﻼ ﻓﻬﺬﺍ ﻣﻘﺒﻮﻝ ‪.‬‬

‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻳﻘﻊ ﺑﲔ ﻫﺎﺗﲔ ﺍﳌﺮﺗﺒﺘﲔ ﻣﺜﻞ ﺯﻳﺎﺩﺓ ﻟﻔﻈﻪ ﰲ ﺣﺪﻳﺚ ﱂ ﻳﺬﻛﺮﻫﺎ ﺳﺎﺋﺮ ﻣﻦ ﺭﻭﻯ ﺫﻟﻚ ﺍﳊﺪﻳﺚ‬
‫ﻣﺜﺎﻟﻪ‪ :‬ﻣﺎ ﺭﻭﺍﻩ ﻣﺎﻟﻚ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﻓﺮﺽ ﺯﻛﺎﺓ ﺍﻟﻔﻄﺮ ﻣﻦ ﺭﻣﻀﺎﻥ ﻋﻠﻰ ﻛﻞ ﺣﺮ ﺃﻭ ﻋﺒﺪ ﺫﻛﺮ ﺃﻭ ﺃﻧﺜﻰ‬
‫ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫ﺍﻟﺜﻘﺎﺕ ﺑﺰﻳﺎﺩﺓ ﻗﻮﻟﻪ‪ :‬ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪.‬‬ ‫ﻓﺬﻛﺮ ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺃﻥ ﻣﺎﻟﻜﺎ ﺗﻔﺮﺩ ﻣﻦ ﺑﲔ‬
‫ﻓﻬﺬﺍ ﻭﻣﺎ ﺃﺷﺒﻬﻪ ﻳﺸﺒﻪ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺣﻴﺚ‪ :‬ﺇﻥ ﻣﺎ ﺭﻭﺍﻩ ﺍﳉﻤﺎﻋﺔ ﻋﺎﻡ ﻭﻣﺎ ﺭﻭﺍﻩ ﺍﳌﻨﻔﺮﺩ ﺑﺎﻟﺰﻳﺎﺩﺓ ﳐﺼﻮﺹ ﻭﰲ ﺫﻟﻚ ﻣﻐﺎﻳﺮﺓ ﰲ‬
‫ﺍﻟﺼﻔﺔ ﻭﻧﻮﻉ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ﳜﺘﻠﻒ ﺑﻪ ﺍﳊﻜﻢ‪.‬‬

‫ﻣﻨﺎﻓﺎﺓ ﺑﻴﻨﻬﻤﺎ‪.‬‬ ‫ﻭﻳﺸﺒﻪ ﺃﻳﻀﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﱐ ﻣﻦ ﺣﻴﺚ‪ :‬ﺇﻧﻪ ﻻ‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﺃﻥ ﺍﻟﺸﻴﺨﲔ‪ ،‬ﻟﻌﺪﻡ ﻣﻌﺮﻓﺘﻬﻤﺎ ﺑﺎﳌﺼﺪﺭ ﺍﻟﺘﻠﻤﻮﺩﻱ ﺍﻟﺬﻱ ﳝﺘﺢ ﻣﻨﻪ ﳘﺎﻡ‪} ،‬ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﰲ "ﺇﺟﺎﺑﺔ‬
‫ﻧﺘﺎﻟﻴﺎ" ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ{‪ ،‬ﺍﻋﺘﱪﺍ ﺃﻥ ﺯﻳﺎﺩﺓ "ﺍﻟﺴﺘﲔ ﺫﺭﺍﻋﺎﹰ" ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺧﱪ ﳘﺎﻡ ﺯﻳﺎﺩﺓ ﻣﻦ ﺛﻘﺔ‪ ،‬ﻭﺣﻴﺚ ﺃﻥ ﺍﻟﺰﻳﺎﺩﺓ ﻻ ﺗﻌﺎﺭﺽ‬
‫ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺧﺮﻯ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﳍﻤﺎ ﻣﻦ ﺧﻴﺎﺭ ﺳﻮﻯ ﺍﻟﻘﺒﻮﻝ ﺗﻠﻘﺎﺋﻴﺎﹰ ﺑﺎﳋﱪ ﻭﻋﻠﻰ ﻋﻼﺗﻪ !‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪14‬‬

‫ﺃﻣﺎ ﳓﻦ‪ ،‬ﻭﻟﻮﻗﻮﻓﻨﺎ ﻋﻠﻰ ﺍﳌﺼﺪﺭ ﺍﻟﺘﻠﻤﻮﺩﻱ ﻝ "ﺍﻟﺴﺘﲔ ﺫﺭﺍﻋﺎﹰ"‪ ،‬ﻓﻘﺪ ﺍﻋﺘﱪﻧﺎ‪ ،‬ﻭﺑﻌﺪ ﺍﺳﺘﻘﺮﺍﺀ ﻣﺴﺘﻔﻴﺾ ﻟﻜﻞ ﻃﺮﻕ ﻫﺬﺍ‬
‫ﺍﳋﱪ‪ ،‬ﻭﻛﻞ ﺍﻟﻮﺟﻮﻩ ﺍﻟﱵ ﻭﺭﺩ ‪‬ﺎ‪ ،‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻳﻨﺪﺭﺝً ﺿﻤﻦ ﻣﺎ ﺍﺻﻄﻠﺢ ﻋﻠﻰ ﺗﺴﻤﻴﺘﻪ ﺏ "ﺍﻟﺸﺎﺫ! "‬

‫ﻭﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ "ﺗﻌﺮﻳﻒ ﺍﻟﺸﺎﺫ"‪"} :‬ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ" )‪:{(47 - 44 :1‬‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ‪:‬‬ ‫ﺭﻭﻳﻨﺎ ﻋﻦ ﻳﻮﻧﺲ ﺑﻦ ﻋﺒﺪ ﺍﻷﻋﻠﻰ ﻗﺎﻝ‪ :‬ﻗﺎﻝ‬
‫ﺍﻟﺸﺎﺫ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺜﻘﺔ ﺣﺪﻳﺜﺎ ﳜﺎﻟﻒ ﻣﺎ ﺭﻭﻯ ﺍﻟﻨﺎﺱ‪.‬‬ ‫ﻟﻴﺲ ﺍﻟﺸﺎﺫ ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﻥ ﻳﺮﻭﻱ ﺍﻟﺜﻘﺔ ﻣﺎ ﻻ ﻳﺮﻭﻱ ﻏﲑﻩ ﺇﳕﺎ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﻮ ﻣﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺧﱪ ﳘﺎﻡ ﻫﺬﺍ‪ ،‬ﻷﻧﻪ ﻭﺣﺪﻩ‪ :‬ﺃﻱ ﳘﺎﻡ ﻣﻦ ﺃﻭﺭﺩ "ﺍﻟﺴﺘﲔ ﺫﺭﺍﻋﺎﹰ" ﰲ ﻣﺘﻨﻪ‪ ،‬ﻭﻫﻮ ﻗﻮﻝ‬
‫ﻭﺭﺩ ﻧﻈﲑﻩ ﰲ "ﺍﻟﺘﻠﻤﻮﺩ" ﻭﺣﺪﻩ‪ ،‬ﻣﻊ ﺧﻠﻮ ﺍﻟﺘﻮﺭﺍﺓ ﻭﻛﺎﻓﺔ ﻛﺘﺐ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻣﻨﻪ !‬

‫ﻓﺈﺫﺍ ﻣﺎ ﻋﻠﻤﻨﺎ ﺑﺄﻥ ﻛﻞ ﻣﺎ ﻳﺘﻔﺮﺩ ﺑﻪ "ﺍﻟﺘﻠﻤﻮﺩ"‪ ،‬ﻳﻌﺘﱪ ﻣﻦ ﺗﻮﻟﻴﺪﺍﺕ ﺍﻷﺣﺒﺎﺭ ﻭﻣﻔﺘﺮﻳﺎ‪‬ﻢ‪ ،‬ﺿﺎﻗﺖ ﻋﻠﻴﻨﺎ ﺩﺍﺋﺮﺓ ﺍﻟﺘﻔﺴﲑ‬
‫ﻭﺍﻟﺘﺄﻭﻳﻞ ﻟﻨﺤﻜﻢ ﺑﻴﻘﲔ ﺑﺄﻥ ﺍﳋﱪ ﻣﻮﺿﻮﻉ ﻣﻦ ﻃﺮﻓﻬﻢ‪.‬‬

‫ﺍﻟﺼﻼﺡ ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﺍﳊﺠﺎﺯ ‪.‬‬ ‫ﻭﺣﻜﻰ ) ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﻳﻌﻠﻰ ﺍﳋﻠﻴﻠﻲ ﺍﻟﻘﺰﻭﻳﲏ( ﳓﻮ ﻫﺬﺍ ﻋﻦ ) ﺍﻟﺸﺎﻓﻌﻲ ( ﻭﲨﺎﻋﺔ ﻣﻦ ﺃﻫﻞ‬
‫ﻗﺎﻝ ‪:‬‬ ‫ﰒ‬
‫ﻛﺎﻥ ﺃﻭ ﻏﲑ ﺛﻘﺔ ‪.‬‬ ‫ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﺣﻔﺎﻅ ﺍﳊﺪﻳﺚ ﺃﻥ ﺍﻟﺸﺎﺫ ﻣﺎ ﻟﻴﺲ ﻟﻪ ﺇﻻ ﺇﺳﻨﺎﺩ ﻭﺍﺣﺪ ﻳﺸﺬ ﺑﺬﻟﻚ ﺷﻴﺦ ﺛﻘﺔ‬
‫ﺃ( ﻓﻤﺎ ﻛﺎﻥ ﻋﻦ ﻏﲑ ﺛﻘﺔ ﻓﻤﺘﺮﻭﻙ ﻻ ﻳﻘﺒﻞ‪،‬‬
‫ﳛﺘﺞ ﺑﻪ‪!.‬‬ ‫ﺏ( ﻭﻣﺎ ﻛﺎﻥ ﻋﻦ ﺛﻘﺔ ﻳﺘﻮﻗﻒ ﻓﻴﻪ ﻭﻻ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺳﻮﺍﺀ ﺃﺧﺬﻧﺎ ﲟﺎ ﺟﺎﺀ ﰲ )ﺃ( ﺃﻋﻼﻩ‪ ،‬ﲝﺴﺐ ﻣﺎ ﺗﻴﻘﻨﺎ ﳓﻦ ﻣﻨﻪ ﲞﺼﻮﺹ ﳘﺎﻡ‪ ،‬ﺃﻭ ﺃﺧﺬﻧﺎ ﺑﺎﻟﻘﻮﻝ ﺍﻷﺧﲑ‬
‫ﰲ )ﺏ(‪ ،‬ﻓﻴﺘﻮﺟﺐ ﰲ ﺍﳊﺎﻟﺘﲔ ﺍﻟﺘﻮﻗﻒ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﱪ ﻭﻋﺪﻡ ﺇﺩﺧﺎﻟﻪ ﰲ "ﺍﻟﺼﺤﻴﺢ"‪ ،‬ﻷﻥ ﻣﻦ ﺷﺮﻁ "ﺍﻟﺼﺤﺔ‬
‫ﺍﻻﺻﻄﻼﺣﻴﺔ" ﺍﻟﻮﺍﺭﺩ ﰲ ﺗﻌﺮﻳﻒ "ﺍﻟﺼﺤﻴﺢ" ﻫﻲ‪ :‬ﺃﻻ ﻳﻜﻮﻥ ﺍﳋﱪ ﺷﺎﺫﺍﹰ !‬

‫ﺍﻟﺼﻼﺡ ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﺍﳊﺎﻓﻆ(‪ :‬ﺃﻥ ﺍﻟﺸﺎﺫ ﻫﻮ‪:‬‬ ‫ﻭﺫﻛﺮ )ﺍﳊﺎﻛﻢ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﺜﻘﺔ‪.‬‬ ‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺘﻔﺮﺩ ﺑﻪ ﺛﻘﺔ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﻭﻟﻴﺲ ﻟﻪ ﺃﺻﻞ ﲟﺘﺎﺑﻊ ﻟﺬﻟﻚ‬
‫ﻋﻠﺘﻪ ﻛﺬﻟﻚ!‬ ‫ﻭﺫﻛﺮ‪ :‬ﺃﻧﻪ ﻳﻐﺎﻳﺮ ﺍﳌﻌﻠﻞ ﻣﻦ ﺣﻴﺚ ﺃﻥ ﺍﳌﻌﻠﻞ ﻭﻗﻒ ﻋﻠﻰ ﻋﻠﺘﻪ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻮﻫﻢ ﻓﻴﻪ ﻭﺍﻟﺸﺎﺫ ﱂ ﻳﻮﻗﻒ ﻓﻴﻪ ﻋﻠﻰ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﻳﻨﻄﺒﻖ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺭﻭﺍﻳﺔ ﳘﺎﻡ ﻟﺘﻔﺮﺩﻩ ﺑﺮﻭﺍﻳﺘﻪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺩﻭﻥ ﻣﺘﺎﺑﻌﺔ ﻟﻪ ﻣﻦ ﺃﺣﺪ ﺗﻼﻣﺬﺓ ﺍﻷﺧﲑ‬
‫ﺍﻟﺜﻘﺎﺕ !‬

‫ﺍﻟﺼﻼﺡ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﺷﺎﺫ ﻏﲑ ﻣﻘﺒﻮﻝ‪.‬‬ ‫ﻗﻠﺖ )ﺍﺑﻦ ﺍﻟﺼﻼﺡ(‪ :‬ﺃﻣﺎ ﻣﺎ ﺣﻜﻢ ) ﺍﻟﺸﺎﻓﻌﻲ( ﻋﻠﻴﻪ ﺑﺎﻟﺸﺬﻭﺫ ﻓﻼ ﺇﺷﻜﺎﻝ ﰲ ﺃﻧﻪ‬
‫‪15‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻛﺤﺪﻳﺚ‪:‬‬ ‫ﻭﺃﻣﺎ ﻣﺎ ﺣﻜﻴﻨﺎﻩ ﻋﻦ ﻏﲑﻩ ﻓﻴﺸﻜﻞ ﲟﺎ ﻳﻨﻔﺮﺩ ﺑﻪ ﺍﻟﻌﺪﻝ ﺍﳊﺎﻓﻆ ﺍﻟﻀﺎﺑﻂ‬

‫ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‬
‫ﺍﷲ ‪.‬‬ ‫‪-‬ﻓﺈﻧﻪ ﺣﺪﻳﺚ ﻓﺮﺩ ﺗﻔﺮﺩ ﺑﻪ ﻋﻤﺮ ﻋﻦ ﺭﺳﻮﻝ‬
‫‪-‬ﰒ ﺗﻔﺮﺩ ﺑﻪ ﻋﻦ ﻋﻤﺮ‪ :‬ﻋﻠﻘﻤﺔ ﺑﻦ ﻭﻗﺎﺹ‪،‬‬
‫‪-‬ﰒ ﻋﻦ ﻋﻠﻘﻤﺔ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪،‬‬
‫ﻋﻨﺪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ‪.‬‬ ‫‪-‬ﰒ ﻋﻨﻪ‪ :‬ﳛﲕ ﺑﻦ ﺳﻌﻴﺪ ﻋﻠﻰ ﻣﺎ ﻫﻮ‪ :‬ﺍﻟﺼﺤﻴﺢ !!!!‬
‫ﺩﻳﻨﺎﺭ ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ‪ :‬ﺃﻥ ﺍﻟﻨﱯ‪:‬‬ ‫ﻭﺃﻭﺿﺢ ﻣﻦ ﺫﻟﻚ ﰲ ﺫﻟﻚ‪ :‬ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫‪‬ﻰ ﻋﻦ ﺑﻴﻊ ﺍﻟﻮﻻﺀ ﻭﻫﺒﺘﻪ‬
‫ﺩﻳﻨﺎﺭ!‬ ‫ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺍﻟﺰﻫﺮﻱ ﻋﻦ ﺃﻧﺲ ‪:‬‬ ‫ﻭﺣﺪﻳﺚ ﻣﺎﻟﻚ ﻋﻦ‬
‫ﺭﺃﺳﻪ ﻣﻐﻔﺮ‪!.‬‬ ‫ﺃﻥ ﺍﻟﻨﱯ ﺩﺧﻞ ﻣﻜﺔ ﻭﻋﻠﻰ‬
‫ﺍﻟﺰﻫﺮﻱ!‬ ‫ﺗﻔﺮﺩ ﺑﻪ ﻣﺎﻟﻚ ﻋﻦ‬
‫ﻭﺍﺣﺪ ﺗﻔﺮﺩ ﺑﻪ ﺛﻘﺔ ‪!.‬‬ ‫ﻓﻜﻞ ﻫﺬﻩ ﳐﺮﺟﺔ ﰲ )ﺍﻟﺼﺤﻴﺤﲔ( ﻣﻊ ﺃﻧﻪ ﻟﻴﺲ ﳍﺎ ﺇﻻ ﺇﺳﻨﺎﺩ‬
‫ﻗﻠﻴﻠﺔ!‬ ‫ﻭﰲ ﻏﺮﺍﺋﺐ ﺍﻟﺼﺤﻴﺢ ﺃﺷﺒﺎﻩ ﻟﺬﻟﻚ ﻏﲑ‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻣﺴﻠﻢ ﺑﻦ ﺍﳊﺠﺎﺝ ‪:‬‬

‫ﺟﻴﺎﺩ‪!.‬‬ ‫ﻟﻠﺰﻫﺮﻱ ﳓﻮ ﺗﺴﻌﲔ ﺣﺮﻓﺎ ﻳﺮﻭﻳﻪ ﻋﻦ ﺍﻟﻨﱯ ﻻ ﻳﺸﺎﺭﻛﻪ ﻓﻴﻬﺎ ﺃﺣﺪ ﺑﺄﺳﺎﻧﻴﺪ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﳑﺎ ﺗﻘﺪﻡ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﺒﺎﻩ ﻭﺍﻟﻨﻈﺎﺋﺮ ﻣﻌﺮﺿﺔ ﻛﻠﻬﺎ ﻭﺑﺎﺣﺘﻤﺎﻟﻴﺔ ﻛﺒﲑﺓ ﺇﱃ ﺗﻄﺮﻕ ﺍﻟﻀﻌﻒ ﺇﻟﻴﻬﺎ‬
‫ﺑﺪﻭﺭﻫﺎ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ ﻭﺟﺪﻧﺎ ﻋﻨﺪ ﳘﺎﻡ ﻷﻥ ﺑﻨﻴﺘﻬﺎ ﺑﻨﻴﺔ ﻣﺘﻔﺮﺩﺓ ﻫﺸﺔ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‪.‬‬

‫ﺣﺠﺮ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﻭﻏﲑﻩ ﻣﻦ ﻣﺬﺍﻫﺐ ﺃﺋﻤﺔ ﺍﳊﺪﻳﺚ ﻳﺒﲔ ﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ ) ﺍﳋﻠﻴﻠﻲ ( ﻭ‬
‫)ﺍﳊﺎﻛﻢ( ﺑﻞ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﺗﻔﺼﻴﻞ ﻧﺒﻴﻨﻪ ﻓﻨﻘﻮﻝ‪:‬‬

‫ﻓﻴﻪ ‪:‬‬ ‫ﺇﺫﺍ ﺍﻧﻔﺮﺩ ﺍﻟﺮﺍﻭﻱ ﺑﺸﻲﺀ ﻧﻈﺮ‬

‫‪-‬ﻓﺈﻥ ﻛﺎﻥ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﳐﺎﻟﻔﺎ ﳌﺎ ﺭﻭﺍﻩ ﻣﻦ ﻫﻮ ﺃﻭﱃ ﻣﻨﻪ ﺑﺎﳊﻔﻆ ﻟﺬﻟﻚ ﻭﺃﺿﺒﻂ ﻛﺎﻥ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺷﺎﺫﺍ ﻣﺮﺩﻭﺩ‪.‬ﺍ‬
‫ﺍﻟﺮﺍﻭﻱ ﺍﳌﻨﻔﺮﺩ‪:‬‬ ‫ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻓﻴﻪ ﳐﺎﻟﻔﺔ ﳌﺎ ﺭﻭﺍﻩ ﻏﲑﻩ ﻭﺇﳕﺎ ﻫﻮ ﺃﻣﺮ ﺭﻭﺍﻩ ﻫﻮ ﻭﱂ ﻳﺮﻭﻩ ﻏﲑﻩ ﻓﻴﻨﻈﺮ ﰲ ﻫﺬﺍ‬
‫ﺳﺒﻖ ﻣﻦ ﺍﻷﻣﺜﻠﺔ‪.‬‬ ‫‪-‬ﻓﺈﻥ ﻛﺎﻥ ﻋﺪﻻ ﺣﺎﻓﻈﺎ ﻣﻮﺛﻮﻗﺎ ﺑﺈﺗﻘﺎﻧﻪ ﻭﺿﺒﻄﻪ ﻗﺒﻞ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﱂ ﻳﻘﺪﺡ ﺍﻻﻧﻔﺮﺍﺩ ﻓﻴﻪ ﻛﻤﺎ ﻓﻴﻤﺎ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪16‬‬

‫ﺣﻴﺰ ﺍﻟﺼﺤﻴﺢ‪.‬‬ ‫‪-‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﳑﻦ ﻳﻮﺛﻖ ﲝﻔﻈﻪ ﻭﺇﺗﻘﺎﻧﻪ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﺍﻧﻔﺮﺩ ﺑﻪ ﻛﺎﻥ ﺍﻧﻔﺮﺍﺩﻩ ﺧﺎﺭﻣﺎ ﻟﻪ ﻣﺰﺣﺰﺣﺎ ﻟﻪ ﻋﻦ‬
‫ﲝﺴﺐ ﺍﳊﺎﻝ ﻓﻴﻪ‪:‬‬ ‫ﰒ ﻫﻮ ﺑﻌﺪ ﺫﻟﻚ ﺩﺍﺋﺮ ﺑﲔ ﻣﺮﺍﺗﺐ ﻣﺘﻔﺎﻭﺗﺔ‬
‫ﳓﻄﻪ ﺇﱃ ﻗﺒﻴﻞ ﺍﳊﺪﻳﺚ ﺍﻟﻀﻌﻴﻒ ‪.‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﻨﻔﺮﺩ ﺑﻪ ﻏﲑ ﺑﻌﻴﺪ ﻣﻦ ﺩﺭﺟﺔ ﺍﳊﺎﻓﻆ ﺍﻟﻀﺎﺑﻂ ﺍﳌﻘﺒﻮﻝ ﺗﻔﺮﺩﻩ ﺍﺳﺘﺤﺴﻨﺎ ﺣﺪﻳﺜﻪ ﺫﻟﻚ ﻭﱂ‬
‫ﻗﺒﻴﻞ ﺍﻟﺸﺎﺫ ﺍﳌﻨﻜﺮ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻥ ﺑﻌﻴﺪﺍ ﻣﻦ ﺫﻟﻚ ﺭﺩﺩﻧﺎ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﻛﺎﻥ ﻣﻦ‬
‫ﺍﻟﺸﺎﺫ ﺍﳌﺮﺩﻭﺩ ﻗﺴﻤﺎﻥ ‪:‬‬ ‫ﻓﺨﺮﺝ ﻣﻦ ﺫﻟﻚ ﺃﻥ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻔﺮﺩ ﺍﳌﺨﺎﻟﻒ ‪.‬‬ ‫ﺃﺣﺪﳘﺎ‪:‬‬
‫ﻭﺍﻟﻀﻌﻒ‪.‬‬ ‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﻟﻔﺮﺩ ﺍﻟﺬﻱ ﻟﻴﺲ ﰲ ﺭﺍﻭﻳﻪ ﻣﻦ ﺍﻟﺜﻘﺔ ﻭﺍﻟﻀﺒﻂ ﻣﺎ ﻳﻘﻊ ﺟﺎﺑﺮﺍ ﳌﺎ ﻳﻮﺟﺒﻪ ﺍﻟﺘﻔﺮﺩ ﻭﺍﻟﺸﺬﻭﺫ ﻣﻦ ﺍﻟﻨﻜﺎﺭﺓ‬
‫ﻟﻨﺎ‪:‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﻷﻭﻝ ﻭﻫﻠﺔ‪ ،‬ﺃﻥ ﺧﱪ ﳘﺎﻡ ﻳﺘﱰﻝ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺍﻷﻭﻝ‪ ,‬ﺑﻜﻮﻥ ﺍﳋﱪ ﻓﺮﺩ ﰒ ﳐﺎﻟﻒ‪ .‬ﻟﻜﻦ ﺳﻴﺘﺒﲔ‬
‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺨﺮﻳﺞ ﺍﻻﺳﺘﻘﺼﺎﺋﻲ ﻭﺍﻟﺸﻤﻮﱄ ﻟﻜﻞ ﻭﺟﻮﻩ ﻭﻃﺮﻕ ﻫﺬﺍ ﺍﳋﱪ‪.‬‬
‫ﻭﻣﻦ ﻛﻮﻥ ﳘﺎﻡ ﻛﺎﻥ ﻳﻘﺘﲏ ﻷﺧﻴﻪ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺍﻟﻜﺘﺐ‪.‬‬
‫ﺃﻥ ﳘﺎﻣﺎﹰ ﻫﻮ ﻭﺣﺪﻩ ﻣﻦ ﻛﺎﻥ ﳝﻜﻨﻪ ﺗﻠﻘﻒ ﻫﺬﺍ ﺍﳋﱪ ﻣﻦ "ﺍﻟﺘﻠﻤﻮﺩ ﺍﻟﻴﻬﻮﺩﻱ"‪ ،‬ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﺑﻮﺳﻊ ﺍﻷﻏﻴﺎﺭ ﻣﻦ ﻏﲑ ﺍﻟﻴﻬﻮﺩ‬
‫ﺍﻻﺿﻄﻼﻉ ﻋﻠﻰ ﳏﺘﻮﻳﺎﺗﻪ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﺍﻟﻠﻌﻨﺔ ﻭﺍﳊﺮﻡ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻥ ﻗﺪ ﺃﺻﺪﺭﻫﺎ ﺍﻷﺣﺒﺎﺭ ﺿﺪ ﻛﻞ ﻣﻦ ﻳﻔﺸﻲ ﺑﺎﻟﺘﻠﻤﻮﺩ‬
‫ﻟﻸﻏﻴﺎﺭ )ﺍﳉﻮﱘ(‪ ،‬ﻟﻨﱪﺉ ﺳﺎﺣﺔ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻦ ﺗﺒﻌﺎﺕ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻻﻛﺘﺸﺎﻑ‪ ،‬ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﻓﺘﺢ ﺇﺿﺒﺎﺭﺓ ﳘﺎﻡ ﻣﻦ ﺟﺪﻳﺪ ﻟﻨﻌﻴﺪ ﺗﻘﻴﻴﻢ ﺍﻟﺮﺟﻞ ﻣﻮﺿﻮﻋﻴﺎﹰ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻘﺮﺍﺀ ﻛﻞ ﻣﺮﻭﻳﺎﺗﻪ‬
‫ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﳎﺪﺩﺍﹰ ﻣﻊ ﻣﺮﻭﻳﺎﺕ ﺍﻟﺜﻘﺎﺕ‪ ،‬ﺳﻮﺍﺀ ﰲ ﺃﰊ ﻫﺮﻳﺮﺓ ﺃﻭ ﻏﲑﻩ‪ ،‬ﻟﻨﺤﻜﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﺫﻟﻚ ﲝﻜﻢ ﳐﺎﻟﻒ ﳌﺎ ﻋﻬﺪ‬
‫ﺍﻷﻗﺪﻣﻮﻥ ﻓﻴﻪ‪ ،‬ﻷﻧﻪ ﺗﺒﲔ ﻟﻨﺎ ﻓﻴﻪ ﻣﺎ ﱂ ﻳﺘﺒﲔ ﳍﻢ ﻟﻨﻘﻮﻝ ﰲ ﺑﻄﺎﻗﺘﻪ ﺍﳌﺨﺘﺼﺮﺓ‪ ،‬ﻭﺇﱃ ﺣﲔ ﻗﻴﺎﻣﻨﺎ ﺑﺴﱪ ﻛﻞ ﻣﺮﻭﻳﺎﺗﻪ‪:‬‬

‫ﻫ‪‬ﻤﺎﻡ ﺑﻦِ ﻣ‪‬ﻨ‪‬ﺒ‪‬ﻪ ﺑﻦِ ﻛﺎﻣِﻞ ﺍﻟﺼﻨﻌﺎﱐ )ﺕ‪ 132 :‬ﻫـ(‬

‫ﺃﺳﻠﻢ ‪..‬‬ ‫ﻛﺎﻥ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﺍﻟﺪﻳﺎﻧﺔ ﺍﻟﻴﻬﻮﺩﻳﺔ ﰒ‬
‫ﺍﺩﻋﻰ ﻋﻠﻰ ﺃﰊ ﻫﺮﻳﺮﺓ ﺧﱪﺍﹰ ﱂ ﻳﺮﻭﻩ ﻋﻨﻪ ﻏﲑﻩ‪ ،‬ﻓﻴﺘﻮﺟﺐ ﺍﻟﺘﻮﻗﻒ ﰲ ﻛﻞ ﻣﺎ ﻟﻪ ﺗﻌﻠﻖ ﲟﻮﺭﻭﺛﻪ ﺍﻟﻘﺪﱘ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ .‬ﻭ‬
‫ﻣﻘﺎﺭﻧﺔ ﻣﺎ ﻳﺮﻭﻳﻪ ﲟﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﳌﺼﺎﺩﺭ ﺍﻟﻴﻬﻮﺩﻳﺔ ﺍﻷﺻﻠﻴﺔ ﰲ ﻛﻞ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻭﺍﻟﺘﻠﻤﻮﺩ‪..‬‬

‫ﻟﻜﻦ‪ ،‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﻛﻮﻧﻨﺎ ﲢﻘﻘﻨﺎ ﳓﻦ ﰲ ﺁﺧﺮ ﺍﳌﻄﺎﻑ‪ ،‬ﻭ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻣﻦ ﺿﻌﻒ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﻟﺬﺍﺕ ﻭﲢﻤﻴﻞ‬
‫ﳘﺎﻡ ﺗﺒﻌﺎﺗﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﱂ ﻳﻜﻦ ﰲ ﻭﺳﻊ ﺍﻟﺸﻴﺨﲔ ﺗﺒﲔ ﺫﻟﻚ ﻟﻐﻴﺎﺏ ﺍﻟﺪﻟﻴﻞ ﻋﻨﻬﻢ ﻭﻫﻮ ﺩﻟﻴﻞ ﺩﺭﺍﻳﺔ‪ ،‬ﻳﺒﻘﻰ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ‬
‫ﺍﻟﻌﺮﺽ ﺍﻟﺘﻔﺼﻴﻠﻲ ﺃﻥ ﺍﳍﺸﺎﺷﺔ ﰲ ﺍﳋﱪ ﺗﺄﺗﺖ ﺃﺻﻼﹰ ﻣﻦ ﺍﻟﺒﻨﻴﺔ ﺍﻟﺴﻨﺪﻳﺔ‪ ،‬ﺍﳌﺘﺼﻔﺔ ﺑﺎﻟﻔﺮﺍﺩﺓ ﺍﳌﻄﻠﻘﺔ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻭﺍﻟﱵ‬
‫ﺍﻋﺘﱪﺕ ﻣﻦ ﻃﺮﻑ ﺍﶈﺪﺛﲔ ﺳﻨﺎﻡ ﺍﻷﳕﻮﺫﺝ ﺍﳌﻌﻴﺎﺭﻱ ﳍﺬﻩ ﺍﻟﺼﺤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺗﻌﺮﻳﻒ "ﺍﻟﺼﺤﻴﺢ"‪ ،‬ﺑﺮﻭﺍﻳﺔ‬
‫ﺍﻟﻌﺪﻝ ﺍﻟﻔﺮﺩ ﻋﻦ ﻣﺜﻠﻪ ﻣﻦ ﺃﻭﻝ ﺍﻟﺴﻨﺪ ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻣﻊ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺈﻣﻜﺎﻥ ﻭﺭﻭﺩ ﺍﳋﻄﺄ ﻋﻠﻰ ﺃﻱ ﳐﱪ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‪،‬‬
‫ﻭﻋﺪﻡ ﺍﻻﺣﺘﻴﺎﻁ ﻣﻦ ﺣﺼﻮﻝ ﺫﻟﻚ !‬

‫ﻭﻣﻨﺎﻋﺔ‪.‬‬ ‫ﻭﻫﻲ ﻫﺸﺎﺷﺔ ﻻ ﺑﺪ ﻣﻦ ﲣﻠﻴﺺ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﻣﻨﻬﺎ ﻭﺇﻋﺎﺩﺓ ﺍﻟﺒﻨﺎﺀ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻠﻰ ﺃﺳﺲ ﺃﻛﺜﺮ ﺻﻼﺑﺔ ﻭﻣﺘﺎﻧﺔ‬
‫‪17‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻓﻲ ﻓﻮﺿﻰ ﺍﻟﻤﺼﻄﻠﺢ‬

‫ﺷﺎﻛﻠﺔ‪:‬‬ ‫ﻓﺈﻥ ﺃﺿﻔﻨﺎ ﺇﱃ ﻫﺬﻩ ﺍﳌﻴﻮﻋﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ‪ ،‬ﺑﻌﺾ ﺍﻟﻌﻮﺍﺭﺽ ﺍﻷﺧﺮﻯ ﻣﻦ‬
‫ﺍﻟﺘﺸﻮﻳﺶ ﺍﻟﻠﻐﻮﻱ ﺍﻹﺿﺎﰲ‪ :‬ﺍﳊﺎﺻﻞ ﻣﻦ ﺗﺴﻤﻴﺔ ﺧﱪ ﻭﺭﺩ ‪‬ﺬﻩ ﺍﳌﻮﺍﺻﻔﺎﺕ‪ ،‬ﺏ "ﺍﻟﺼﺤﻴﺢ" !‪ ،‬ﻭﻫﻮ ﺍﺧﺘﻴﺎﺭ ﻏﲑ ﻣﻮﻓﻖ ﻭﻻ‬
‫ﺩﻗﻴﻖ‪ ،‬ﻷﻧﻪ ﻳﻮﺣﻲ ﻟﻐﲑ ﺍﳌﺘﺨﺼﺺ ﺑﺄﻥ ﺍﳋﱪ ﺻﺎﺩﺭ ﻗﻄﻌﺎﹰ ﻋﻦ ﺍﻟﺮﺳﻮﻝ! ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻮ ﰲ ﻭﺍﻗﻊ ﺍﻷﻣﺮ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻣﺎﺩﺍﻡ‬
‫ﺍﶈﺪﺛﻮﻥ‪ ،‬ﺃﺻﺤﺎﺏ ﺍﻟﺸﺄﻥ ﻭﺍﳌﺮﺟﻊ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻻ ﳚﺰﻣﻮﻥ ﻣﻦ ﺧﻼﻝ ﺗﻌﺮﻳﻔﻬﻢ ﻫﺬﺍ‪ ،‬ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻘﻄﻊ‬
‫ﺍﻟﺼﺪﻭﺭﻱ!‬

‫]‪:|ø‘÷]…^éj}]»íé^i]„Ö]àÂgi ]èçjÖ‬‬

‫ﺇﺫ ﻟﻠﺒﺨﺎﺭﻱ ﺷﺮﻃﻪ ﰲ ﺍﻟﺼﺤﺔ ﻣﻦ ﺟﻬﺔ ﻭﺟﻮﺏ ﲢﻘﻖ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﳌﺴﻠﻢ ﺷﺮﻃﻪ ﺍﻷﻛﺜﺮ ﻫﺸﺎﺷﺔ ﺣﻴﺚ ﻳﻘﺒﻞ ﻓﻘﻂ‬
‫ﺑﺎﳌﻌﺎﺻﺮﺓ ﺑﲔ ﺍﻟﺮﻭﺍﺓ ﻣﻊ ﺍﺣﺘﻤﺎﻝ ﺇﻣﻜﺎﻥ ﺍﻟﻠﻘﺎﺀ! ‪ ،‬ﻭﻻﺑﻦ ﺣﺒﺎﻥ ﺷﺮﻃﻪ ﺍﻷﺿﻌﻒ‪ ،‬ﺣﻴﺚ ﻳﺪﺧﻞ ﺍﳊﺴﻦ‪} ،‬ﻭﻫﻮ ﻗﺴﻴﻢ‬
‫ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻣﺎﺩﺍﻡ ﻻ ﻣﱰﻟﺔ ﻫﻨﺎﻙ ﰲ ﺍﻟﻮﺍﻗﻊ ﻣﺎ ﺑﲔ ﻣﱰﻟﺔ ﺍﻟﻀﻌﻴﻒ ﻭﻣﱰﻟﺔ ﺍﻟﺼﺤﻴﺢ{‪ ،‬ﰲ ﺍﻟﺼﺤﻴﺢ! ‪....،‬‬

‫ﻭﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﺸﻮﻳﺶ ﺃﺧﻄﺮ ﺍﻟﺘﺸﻮﻳﺸﺎﺕ ﺃﺛﺮﺍﹰ ﻋﻠﻰ ﺍﳊﻘﻞ ﻷﻧﻪ ﻳﺼﻤﻪ ﺑﺎﻟﺘﻬﺎﻓﺖ ﻟﻌﺪﻡ ﺍﻧﻀﺒﺎﻁ ﺍﳌﺼﻄﻠﺢ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻣﺎ‬
‫ﻫﻮ ﺻﺤﻴﺢ ﺑﺸﺮﻁ ﻣﺴﻠﻢ ﻫﻮ ﺿﻌﻴﻒ ﻗﻄﻌﺎﹰ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻣﺎ ﻳﻌﺪﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﺻﺤﻴﺤﺎﹰ ﰲ ﻋﺮﻓﻪ‪ ،‬ﻣﻊ ﻭﺟﻮﺩ ﻣﺴﺘﻮﺭﻳﻦ‬
‫ﳎﻬﻮﱄ ﺍﳊﺎﻝ ﰲ ﺍﻟﺴﻨﺪ‪ ،‬ﻫﻮ ﺿﻌﻴﻒ ﺑﺪﻭﻥ ﻣﻮﺍﺭﺑﺔ ﺃﻭ ﺟﺪﺍﻝ ﻋﻨﺪ ﺍﻟﺸﻴﺨﲔ‪ ...،‬ﻭﻫﻠﻢ ﺟﺮﺍ!‬

‫ﺍﻻﻧﺘﻘﺎﺋﻴﺔ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺧﺒﺎﺭ‪ :‬ﻓﻬﺬﺍ ﺍﳋﱪ ﻭﺭﺩ ﻣﻦ ﺻﺤﻴﻔﺔ ﳘﺎﻡ ﺑﻦ ﻣﻨﺒﻪ ﺍﻟﱵ ﲢﺘﻮﻱ ﻋﻠﻰ ‪ 138‬ﺧﱪﺍﹰ ﻭﺭﺩﺕ ﻛﻠﻬﺎ‬
‫ﺑﺴﻨﺪ ﻭﺍﺣﺪ ﻭﻫﻮ‪:‬‬

‫)‪ (IV‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﻋﻦ )‪ (III‬ﻣﻌﻤﺮ‪ ،‬ﻋﻦ )‪ (II‬ﳘﺎﻡ‪ ،‬ﻋﻦ )‪ (I‬ﺃﰊ ﻫﺮﻳﺮﺓ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻛﺘﻔﻲ ﻣﻨﻬﺎ ﺏ ‪ 50‬ﺧﱪﺍﹰ ﻓﻘﻂ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺣﺸﺎ ﻣﺴﻠﻢ ﺻﺤﻴﺤﻪ ﺏ ‪ 81‬ﺧﱪﺍﹰ ﻣﻨﻬﺎ ﻭﻧﻔﺾ‬
‫ﻳﺪﻩ ﻣﻦ ﺗﺒﻌﺎﺕ ﺍﻟﺴﺒﻌﺔ ﻭﺍﳋﻤﺴﲔ ﺍﻟﺒﺎﻗﻴﺎﺕ !‬

‫ﻭﺍﳌﻨﻄﻖ ﻭﺍﳌﻨﻬﺞ ﻭﺍﳌﻮﺿﻮﻋﻴﺔ ﺗﻔﺮﺽ ﻋﻠﻴﻬﻤﺎ ﺇﻳﺮﺍﺩﻫﺎ ﲨﻴﻌﻬﺎ ﲨﻠﺔ ﰲ ﻛﺘﺎﺑﻴﻬﻤﺎ ﻣﺎﺩﺍﻣﺎ ﻛﻼﳘﺎ ﻗﺪ ﻋﺪ ﺳﻨﺪ ﺍﻟﺼﺤﻴﻔﺔ‬
‫ﺻﺤﻴﺤﺎﹰ ﺑﺈﻳﺮﺍﺩﳘﺎ ﻟﺒﻌﺾ ﳏﺘﻮﻳﺎ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻴﻬﻤﺎ !‬

‫ﻓﺈﺫﺍ ﻣﺎ ﻋﻠﻤﺖ ﺑﺄﻥ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﻃﻞ ﺃﺻﻼﹰ‪ ،‬ﻭﳑﺎ ﻧﻘﻠﻪ ﳘﺎﻡ ﻣﻦ ﺍﻟﺘﻠﻤﻮﺩ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﺑﺘﻔﺼﻴﻞ ﰲ "ﺇﺟﺎﺑﺔ ﻧﺘﺎﻟﻴﺎ"‪ ،‬ﺃﺩﺭﻛﺖ‬
‫ﺍﳌﺄﺯﻕ ﰲ ﺇﻳﺮﺍﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﺍﳌﺘﻔﺮﺩ ﺍﻟﺒﻨﻴﺔ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻟﻠﺘﻌﺮﻳﻒ ﺑﺎﻟﺼﺤﻴﺢ !‬

‫ﺃﺿﻒ ﺇﱃ ﻫﺬﺍ ﺃﻥ ﺍﻟﺼﺤﻴﻔﺔ ﲢﻮﻱ ﺃﺧﺒﺎﺭﺍﹰ ﳒﺰﻡ ﻳﻘﻴﻨﺎ ﺑﻜﻮ‪‬ﺎ ﺑﺎﻃﻠﺔ ﻣﻦ ﺃﻭﻝ ﻭﻫﻠﺔ‪ ،‬ﺣﱴ ﻣﻦ ﺩﻭﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﳊﻮﺍﻣﻞ ﺃﻱ‪:‬‬
‫ﺭﺟﺎﻻﺕ ﺍﻟﺴﻨﺪ‪ ،‬ﻣﺜﻞ ﻣﺎ ﺃﻭﺭﺩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﲢﺖ ﺭﻗﻢ‪ 3147 :‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨِﻲ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪٍ ﺍﻟﹾﺠ‪‬ﻌ‪‬ﻔِﻲ‪ ،‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﺮ‪‬ﺯ‪‬ﺍﻕِ‪ ،‬ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ ﻣ‪‬ﻌ‪‬ﻤ‪‬ﺮ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻫ‪‬ﻤ‪‬ﺎﻡٍ ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﺭ‪‬ﺿِﻲ ﺍﻟﻠﱠﻬﻢ ﻋ‪‬ﻨ‪‬ﻬﻢ ﻗﹶﺎﻝﹶ‪ :‬ﻗﹶﺎﻝﹶ ﺍﻟﻨ‪‬ﺒِﻲ‪‬‬
‫‪:‬‬

‫ﺍﻟﻠﱠﺤ‪‬ﻢ‪!‬‬ ‫ﻟﹶﻮ‪‬ﻻ ﺑ‪‬ﻨ‪‬ﻮ ﺇِﺳ‪‬ﺮ‪‬ﺍﺋِﻴﻞﹶ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﻨ‪‬ﺰِ‬

‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪18‬‬

‫ﻭ‪‬ﻟﹶﻮ‪‬ﻻ ﺣ‪‬ﻮ‪‬ﺍﺀُ ﻟﹶﻢ‪ ‬ﺗ‪‬ﺨ‪‬ﻦ‪ ‬ﺃﹸﻧ‪‬ﺜﹶﻰ ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ ﺍﻟ ‪‬ﺪﻫ‪‬ﺮ‪‬‬

‫ﰲ ﺍﳋﱪ ﺭﻗﻢ ‪:2674‬‬ ‫ﻭﻗﺪ ﺃﻭﺭﺩ ﻣﺴﻠﻢ ﻣﺘﺎﺑﻌﺎﹸ ﻟﻌ‪‬ﺒ‪‬ﺪ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪٍ ﺍﻟﹾﺠ‪‬ﻌ‪‬ﻔِﻲ‪ ‬ﰲ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﻓﻘﺎﻝ‬
‫ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺭ‪‬ﺍﻓِﻊٍ‪ ،‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‪:‬‬ ‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‬
‫ﻣﻨﺒﻪ ﻗﺎﻝ ‪:‬‬ ‫)‪(IV‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺃﺧﱪﻧﺎ )‪ (III‬ﻣﻌﻤﺮ‪ ،‬ﻋﻦ )‪ (II‬ﳘﺎﻡ ﺑﻦ‬
‫ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ‪}.‬‬ ‫ﺍﻟﻠﱠﻪِ{‬ ‫ﻫ‪‬ﺬﹶﺍ ﻣ‪‬ﺎ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ )‪ (I‬ﺃﺑﻮ ﻫﺮﻳﺮﺓ‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺭ‪‬ﺳ‪‬ﻮﻝِ ﺍﻟﻠﱠﻪِ ﻓﹶﺬﹶﻛﹶﺮ‪ ‬ﺃﹶﺣ‪‬ﺎﺩِﻳﺚﹶ ﻣِﻨ‪‬ﻬ‪‬ﺎ ﻭ‪‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ‬
‫ﺍﻟﻜﻮﻧﻴﺔ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﻬﺬﺍ ﺍﳌﱳ ﻣﺮﺩﻭﺩ ﺑﻘﻮﺍﻋﺪ ﺍﻟﺮﺩ ﺍﳌﻨﻬﺠﻴﺔ ﻷﻧﻪ ﳜﺎﻟﻒ ﺍﻟﺴﻨﻦ‬
‫ﺫﻟﻚ‪ ،‬ﺃﻥ ﺗﻠﻒ ﺍﻟﻠﺤﻢ ﺑـ "ﺍﻟﺘﻌﻔﻦ" ﺳﻨﺔ ﻣﻦ ﺳﻨﻦ ﺍﻟﻜﻮﻥ ﰲ ﲢﻠﻞ ﺍﳌﻮﺍﺩ ﺍﻟﻌﻀﻮﻳﺔ ﺿﻤﻦ ﺩﻭﺭﺓ ﻣﺪﺭﻭﺳﺔ ﻭﻣﻌﺮﻭﻓﺔ ﻟﻨﺎ‪،‬‬
‫ﲝﺴﺐ ﺃﻓﻘﻨﺎ ﺍﳌﻌﺮﰲ ﺍﳊﺎﱄ‪ .‬ﻓﻜﻨﺲ ﺍﳌﻮﺍﺩ ﺍﻟﻌﻀﻮﻳﺔ ﻳﺘﻢ ﺑﺎﻟﺘﻌﻔﻦ ﺍﻟﺬﻱ ﻣﺎ ﻫﻮ ﺳﻮﻯ ﻋﻤﻠﻴﺔ ﲢﻠﻞ ﺇﱃ ﻋﻨﺎﺻﺮ ﺃﻭﻟﻴﺔ ﺗﺴﺘﻄﻴﻊ‬
‫ﻛﺎﺋﻨﺎﺕ ﺃﺧﺮﻯ ﺑﻨﺎﺀ ﺫﻭﺍ‪‬ﺎ ﳎﺪﺩﺍﹰ ‪‬ﺎ‪ ،‬ﻟﺘﺘﻢ ﺩﻭﺭﺓ ﺍﳊﻴﺎﺓ‪.‬‬

‫ﻗﺎﺗﻠﺘﲔ‪:‬‬ ‫ﻛﻤﺎ ﻭﺃﻥ ﻣﻨﻄﻮﻕ ﺍﻟﺸﻖ ﺍﻟﺜﺎﱐ ﺍﳋﺎﺹ ﲝﻮﺍﺀ ﻣﻨﻜﺮ ﺟﺪﺍﹰ ﻭﻳﻨﻀﺢ ﺑﻌﻠﺘﲔ‬
‫ﺍﳋﻠﻮ ﻣﻦ ﺍﻟﺪﻻﻟﺔ ﻭﺍﳌﻌﲎ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﷲ ﻗﺪ ﺍﺧﺘﺎﺭ ﰲ ﺍﻷﺯﻝ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﺣﻮﺍﺀ ﺯﻭﺟﺎﹰ ﻵﺩﻡ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﺎﻥ ﻗﺎﺩﺭﹰﺍ‬
‫ﻋﻠﻰ ﺃﻥ ﳚﻌﻞ ﺁﺩﻡ ﻳﺘﻮﺍﻟﺪ ﺑﻄﺮﻕ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﺎ ﻧﻌﺮﻑ ﻣﻦ ﺣﺼﻮﻝ ﺫﻟﻚ ﰲ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻷﺧﺮﻯ‪ .‬ﻟﺬﻟﻚ‬
‫ﻓﺎﳉﻤﻠﺔ‪" :‬ﻟﻮﻻ ﺣﻮﺍﺀ" ﻟﻐﻮ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺼﺪﺭ ﲝﺎﻝ ﻣﻦ ﺃﻓﺼﺢ ﻣﻦ ﻧﻄﻖ ﺑﻠﻐﺔ ﺍﻟﻀﺎﺩ‪.‬‬

‫ﺍﻹﻏﻼﻕ‪.‬‬ ‫ﻳﺴﺘﺤﻴﻞ ﺗﺼﻮﺭ ﺻﺪﻭﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻐﻮ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ‪ ،‬ﻭﻫﻮ ﻣﻮﻛﻮﻝ ﺑﻪ ﺍﻟﺘﺒﻴﺎﻥ ﻭﻟﻴﺲ‬
‫ﻭﺑﺎﻟﺘﺎﱄ‪ :‬ﻓﺒﻤﺠﺮﺩ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﳋﱪ ﺿﻤﻦ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﳛﻜﻢ ﻋﻠﻰ ‪ 137‬ﺧﱪﺍﹰ ﺍﻟﺒﺎﻗﻴﺔ ﺑﺎﻟﻀﻌﻒ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻣﺎﺩﺍﻡ ﳐﺮﺟﻬﺎ‬
‫ﺍﻟﺴﻨﺪﻱ ﲨﻴﻌﻬﺎ ﻭﺍﺣﺪ‪ ...‬ﻭﻣﻨﻪ ﻳﺘﺒﲔ ﺃﻣﺮﺍﻥ ﱂ ﳜﻄﺮﺍ ﻗﻂ ﻋﻠﻰ ﺑﺎﻝ ﺍﳌﺘﻘﺪﻣﲔ‪:‬‬

‫ﺃﻥ ﺍﳋﻤﺴﲔ ﺧﱪﺍﹰ ﺍﻟﱵ ﺣﺸﺎ ‪‬ﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺤﻪ ﻭﺍﻹﺣﺪﻯ ﻭﺍﻟﺜﻤﺎﻧﲔ ﺍﻟﱵ ﺍﻧﺘﻘﺎﻫﺎ ﻣﺴﻠﻢ ﻭﺣﺸﺎ ‪‬ﺎ ﺑﺪﻭﺭﻩ ﺻﺤﻴﺤﻪ‪،‬‬
‫ﻛﻠﻬﺎ ﺿﻌﻴﻔﺔ ﺍﳌﺨﺮﺝ‪ ،‬ﻣﻦ ﺟﻬﺔ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﺍﻟﻴﻤﲏ‪ ،‬ﻭﻫﻮ ﻣﻌﻮﻝ ﺍﻟﺸﻴﺨﲔ ﻫﻨﺎ ﺍﺻﻄﻼﺣﺎﹰ !‬

‫ﻗﻮﳍﻢ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻚ‪ ،‬ﺑﺄﻥ‪ :‬ﺃﺻﺢ ﺃﺳﺎﻧﻴﺪ ﺍﻟﻴﻤﺎﻧﻴﲔ‪ :‬ﻣﻌﻤﺮ }ﺑﻦ ﺭﺍﺷﺪ{‪ ،‬ﻋﻦ ﳘﺎﻡ ﺑﻦ ﻣﻨﺒﻪ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻻ ﻳﺘﺴﺎﻭﻕ‬
‫ﻣﻊ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻨﻘﻴﻀﻴﺔ‪.‬‬

‫ﺍﻵﻥ‪ ،‬ﻭﻗﺪ ﺗﻴﻘﻨﺎ ﻣﻦ ﺿﻌﻒ ﻫﺬﺍ ﺍﳌﺨﺮﺝ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺇﱃ ﺃﻥ ﻧﻘﺮﺭ ‪‬ﺎﺋﻴﺎﹰ ﰲ ﺃﻣﺮ ﳘﺎﻡ ﻟﻨﻀﻌﻪ ﰲ ﻣﺮﺗﺒﺘﻪ ﺍﻟﺘﻮﺛﻴﻘﻴﺔ ﺍﻟﱵ‬
‫ﺗﻠﻴﻖ ﺑﻪ‪ ،‬ﻓﺈﻥ ﺻﺎﺩﻑ ﻭﺻﺢ ﻣﻦ ﻣﺘﻮﻥ ﺍﻟﺼﺤﻴﻔﺔ ﺷﻲﺀ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻦ ﻃﺮﻕ ﻏﲑ ﻃﺮﻳﻖ ﳘﺎﻡ‪ ،‬ﻓﺎﻟﻌﱪﺓ ﻋﻨﺪﺋﺬ ﺑﺬﻟﻚ‬
‫ﺍﻟﺴﻨﺪ ﺍﻷﺧﺮ ﺍﳌﻮﺻﻞ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻟﻴﺲ ﺑﺴﻨﺪ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﻀﻌﻴﻒ!‬
‫‪19‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﺩﻋﻮﻯ ﺍﻟﺘﺼﺤﻴﺢ ﻟﻠﺤﺪﻳﺚ ﻣﻦ ﻃﺮﻑ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ‬

‫ﺟﻬﺔ ‪:‬‬ ‫ﺍﻵﻥ ﻭﻗﺪ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﺃﻏﻠﺐ ﻣﺎ ﻳﻌﺘﺮﻱ ﻣﺼﻄﻠﺢ "ﺍﻟﺼﺤﺔ" ﺍﻟﺘﻘﻠﻴﺪﻱ ﻣﻦ ﻧﻘﺎﺋﺾ ﺳﻮﺍﺀ ﻣﻦ‬
‫ﺃﻭ ‪:‬‬ ‫ﺍﳍﺸﺎﺷﺔ ﺍﻟﺒﻨﻴﻮﻳﺔ‪،‬‬
‫ﺃﻭ ‪:‬‬ ‫ﺍﻟﺘﻤﻴﻴﻊ ﺍﳌﻔﻬﻮﻣﻲ‪،‬‬
‫ﺃﻭ‪:‬‬ ‫ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﻠﻐﻮﻱ‪،‬‬
‫ﻋﺪﻡ ﺍﻻﻧﻀﺒﺎﻁ ﺍﳌﻨﻬﺠﻲ‪،‬‬
‫ﻭﻣﻊ ﺍﺳﺘﺤﻀﺎﺭﻧﺎ ﻟﺘﻘﺮﻳﺮ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻣﻨﺪﻩ ﺑﻜﻮﻥ ﺍﻟﺸﻴﺨﲔ ﻗﺪ ﺍﺳﺘﻮﻋﺒﺎ ﻛﻞ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻫﻨﺎﻙ‪ ،‬ﻭﺑﺄﻥ ﻛﻞ ﺣﺎﻓﻆ‬
‫ﻻﺣﻖ‪ ،‬ﱂ ﳚﺪ ﺑﺪﺍﹰ ﻣﻦ ﺗﻔﺘﲑ ﻣﺼﻄﻠﺢ ﺳﺎﺑﻘﻴﻪ ﻟﻴﺆﻟﻒ ﻟﻨﺎ ﺻﺤﻴﺤﺎﹰ ﳑﺎ ﺿﻌﻒ ﺍﳊﻔﺎﻅ ﻗﺒﻠﻪ‪ ،‬ﻓﻘﺪ ﻧﻌﺠﺐ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻨﺎ‪،‬‬
‫ﻭﻣﻊ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺍﳍﺠﺮﻱ‪ /‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﻣﻦ ﺳﻴﺼﺤﺢ ﻟﻨﺎ ﻭﺑﺎﳋﺮﺩﺓ ‪ 4035‬ﺧﱪﺍﹰ ﺿﺮﺑﺔ‬
‫ﻻﺯﺏ‪ ،‬ﻛﻤﺎ ﺳﻴﻔﻌﻞ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﰲ ﺳﻠﺴﻠﺘﻪ ﺍﳌﻨﻌﻮﺗﺔ ﻧﻘﺎﺋﻀﻴﺎﹰ ﺏ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ" ﻭﻫﻲ‬
‫ﺿﻌﻴﻔﺔ ﺑﺈﻃﻼﻕ!‬

‫ﻓﻜﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﳚﻬﻠﻮﻥ ﺃﻥ ﺍﳉﺎﻧﺐ ﺍﳋﻄﲑ ﺍﻟﺬﻱ ﺃﻭﺗﻴﺖ ﻣﻨﻪ ﺍﳌﺮﺟﻌﻴﺔ ﻟﺘﻔﻀﻲ ‪‬ﺎ ﺇﱃ ﻣﻘﺘﻞ‪ ،‬ﺇﳕﺎ ﲪﻞ ﻭﺯﺭﻩ ﺑﻌﺾ‬
‫ﺍﶈﺪﺛﲔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺣﻴﺚ ﺑﺪﻝ ﺃﻥ ﻳﺴﺘﻤﺮﻭﺍ ﰲ ﺗﻘﻮﻳﺔ ﺷﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﺩﺭﺀً ﻟﻜﻞ ﺍﺣﺘﻤﺎﻻﺕ ﺍﻟﻀﻌﻒ ﻭﻫﻲ ﻛﺜﲑﺓ‬
‫ﻭﻣﺘﻨﻮﻋﺔ‪ ،‬ﺧﺼﻮﺻﺎ ﻭﺍﻟﺘﻠﻔﻴﻖ ﻭﺍﻟﻮﺿﻊ ﺻﻨﺎﻋﺔ ﻧﺎﻓﻘﺔ ﻭﻣﻨﺬ ﺍﻟﺼﺪﺭ ﺍﻷﻭﻝ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ‪ % 100‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺮﺍﺋﺠﺔ‬
‫ﻟﺪﻯ ﺍﻟﺸﻴﻌﺔ ﺍﳉﻌﻔﺮﻳﺔ ﰲ ﺃﺻﻮﳍﺎ ﺍﻷﺭﺑﻌﺔ ﻫﻲ ﺇﻣﺎ ﻣﻮﺿﻮﻋﺔ ﺃﻭ ﻣﺘﻌﺎﺭﺿﺔ ﺗﻌﺎﺭﺿﺎﹰ ﻧﻘﺎﺋﻀﻴﺎﹰ‪ ،‬ﲝﻴﺚ ﻻ ﳝﻜﻦ ﺍﳊﺴﻢ ﻓﻴﻬﺎ ﺑﺄﻱ‬
‫ﻣﺮﺟﺢ ﻛﺎﻥ }ﺃﻧﻈﺮ ﻛﺘﺎﺑﻨﺎ ﺿﻤﻦ ﺳﻠﺴﻠﺔ‪" :‬ﺻﻨﺎﻋﺔ ﺍﻟﻔﻘﻪ‪ :‬ﺍﻷﺻﻮﻟﻴﺔ ﺍﳉﻌﻔﺮﻳﺔ ﺍﻟﺸﻴﻌﻴﺔ ﻭﺍﻻﺟﺘﻬﺎﺩ ﺍﳌﺆﻃﺮ ﺑﺎﻷﺳﻄﻮﺭﺓ" ‪،‬‬
‫ﻭﺑﺄﻥ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ‪ % 95‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍ‪‬ﻤﻮﻋﺔ ﰲ ﺩﻭﺍﻳﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ ﻫﻲ ﺇﻣﺎ ﻣﻮﺿﻮﻋﺔ ﺃﻭ ﺿﻌﻴﻔﺔ ﺍﳌﺨﺎﺭﺝ‪.‬‬

‫ﻭﻗﺪ ﺍﺧﺘﺮﻧﺎ ﺃﻥ ﳕﺜﻞ ﳍﺬﺍ ﺍﻟﻘﺼﻮﺭ ﻭﻫﺬﺍ ﺍﻻﻧﺘﻜﺎﺱ ﺍﳌﻨﻬﺠﻲ ﲟﺤﺪﺙ ﻣﻌﺎﺻﺮ ﻭﻫﻮ ﺍﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪،‬‬
‫ﻟﻘﺮﺏ ﻋﻬﺪﻩ ﻣﻨﺎ ﺯﻣﻨﺎﹰ‪ ،‬ﰒ ﻟﻮﺟﻮﺩ ﺑﻌﺾ ﺍﻟﻜﻬﻮﻓﻴﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺗﺄﺛﺮﻭﺍ ﺑﻪ ﻭﲟﻨﻬﺠﻪ ﻭﻫﻢ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﳛﺴﻨﻮﻥ ﺑﺬﻟﻚ‬
‫ﺻﻨﻌ ﺎﹰ !‬

‫ﻭﻣﺎ ﺃﻇﻦ ﺃﻥ ﺍﻟﺸﻴﺦ ﻗﺪ ﻭﻋﻰ ﺗﺒﻌﺎﺕ ﻋﻤﻠﻪ ﻫﺬﺍ‪ ،‬ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﻗﺪﻣﻨﺎ ﻣﻦ ﺻﲑﻭﺭﺓ ﻟﻠﺤﻘﻞ ﻭﻟﻠﻤﺸﺎﻛﻞ ﺍﻟﱵ ﻳﻌﺞ ‪‬ﺎ‬
‫ﺍﻟﺼﺤﻴﺤﺎﻥ ﺫﺍ‪‬ﻤﺎ‪ ،‬ﻛﻲ ﻳﺪﺭﻙ ﺃﻧﻨﺎ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﺍﻟﻨﻈﺮ ﰲ ﺑﻌﺾ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﲔ ﻋﻠﻰ ﺿﻮﺀ ﻣﻌﻴﺎﺭﻳﺔ‬
‫ﺟﺪﻳﺪﺓ ﺗﺄﺧﺬ ﰲ ﺍﳊﺴﺒﺎﻥ ﺑﻜﻞ ﺍﻟﻨﻘﺎﺋﺾ ﺍﻟﱵ ﺍﺳﺘﻌﺮﺿﻨﺎﻫﺎ‪ ،‬ﻭﺗﺘﻼﻓﺎﻫﺎ ﲨﻴﻌﻬﺎ‪ ،‬ﺑﺪﻝ ﲤﻴﻴﻊ ﻭﺗﻔﺘﲑ ﺍﳌﺼﻄﻠﺢ ﺃﻛﺜﺮ ﳑﺎ ﻫﻮ‬
‫ﳑﻴﻊ ﻭﻣﻔﺘﺮ‪ ،‬ﻟﻨﺤﺸﺮ ﺍﻷﺭﺑﻌﺔ ﺁﻻﻑ ﺧﱪﺍﹰ‪ ،‬ﺍﻟﻀﻌﻴﻔﺔ ﻗﻄﻌﺎﹰ‪ ،‬ﺍﻟﱵ ﺣﺸﺎ ﺑﻪ ﺍﻟﺸﻴﺦ ﺳﻠﺴﻠﺘﻪ ﺿﻤﻦ ﻣﺴﻤﻰ "ﺍﻟﺼﺤﻴﺢ!"‪ ،‬ﺍﻟﺬﻱ‬
‫ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻟﺼﺤﺔ ﺳﻮﻯ ﺍﻻﺳﻢ‪.‬‬

‫ﺣﺪﻳﻦ ‪:‬‬ ‫ﻭﺍﳌﻔﺎﺭﻗﺔ ﺍﻟﻀﺪﻳﺔ ﻫﻨﺎ ﻣﺰﺩﻭﺟﺔ ﻭﺫﺍﺕ‬

‫ﺍﳊﺪ ﺍﻷﻭﻝ‪ :‬ﺃﻧﻨﺎ ﻟﺴﻨﺎ ﻧﻮﺍﺟﻪ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﳊﺸﻮﻱ ﰲ ﺍﻟﺼﻤﻴﻢ ﻭﺿﺎﻋﲔ ﺟﻠﺪﺍﺀ‪ ،‬ﻭﻻ ﺣﱴ ﻣﻐﻔﻠﲔ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﺎ ﳜﺮﺝ ﻣﻦ‬
‫ﺭﺅﻭﺳﻬﻢ‪ ،‬ﺑﻞ ﺃﺷﺒﺎﻩ ﳏﺪﺛﲔ‪ ،‬ﻛﺎﻥ ﺍﳌﻔﺘﺮﺽ ﻓﻴﻬﻢ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺍﳊﺮﺍﺱ ﻭﺍﻟﺴﺪﻧﺔ ﻏﲑ ﺍﳌﺪﻓﻮﻋﲔ ﰲ ﺍﻟﺬﻭﺩ ﻋﻦ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪20‬‬

‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻢ ﻳﺘﺤﻮﻟﻮﻥ ﳊﺸﻮﻳﺘﻬﻢ ﻭﻋﺪﻡ ﲤﻴﻴﺰﻫﻢ‪ ،‬ﺳﻮﺍﺀ ﺩﺭﻭﺍ ﺃﻡ ﱂ ﻳﺪﺭﻭﺍ‪ ،‬ﺇﱃ ﺃﻟﺬ ﺃﻋﺪﺍﺀ ﻫﺬﻩ ﺍﳌﺮﺟﻌﻴﺔ ﻭﰲ‬
‫ﺍﳌﻄﻠﻖ‪ ،‬ﻷ‪‬ﻢ ﺃﻗﺤﻤﻮﺍ ﻓﻴﻬﺎ ﻟﻐﺒﺎﻭ‪‬ﻢ ﻭﻗﻠﺔ ﺑﺎﻋﻬﻢ ﺍﻵﻻﻑ ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻮﺍﻫﻴﺔ ﻭﺍﻟﱵ ﺻﺎﺭ ﳍﺎ ﺭﻭﺍﺝ ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﺑﺴﺒﺐ‬
‫ﺣﺴﻦ ﺍﻋﺘﻘﺎﺩ ﺍﻟﻨﺎﺱ ﻓﻴﻬﻢ‪ ،‬ﲟﺎ ﱂ ﳛﻠﻢ ﻭﺿﺎﻉ ﻗﻂ ﺑﺈﻗﺤﺎﻡ ﻭﻟﻮ ﺍﻟﻴﺴﲑ ﻣﻨﻪ ﻓﻴﻬﺎ‪ ،‬ﻣﻊ ﻋﻠﻮ ﺍﻟﻜﻌﺐ ﰲ ﺍﻻﺧﺘﻼﻕ‪ ،‬ﻭﺍﳌﺜﺎﺑﺮﺓ ﰲ‬
‫ﺍﻟﻮﺿﻊ‪ ،‬ﻭﺳﺎﺑﻖ ﺍﻹﺻﺮﺍﺭ!‬

‫ﺍﳊﺪ ﺍﻟﺜﺎﱐ‪ :‬ﺫﻫﻮﻝ ﻗﺎﻃﺒﺔ ﺍﶈﺪﺛﲔ‪ ،‬ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻋﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ‪ ،‬ﺣﻴﺚ ﺑﺪﻝ ﺃﻥ ﻳﺴﺘﻤﺮﻭﺍ ﰲ ﺗﻘﻮﻳﺔ ﺷﺮﻭﻁ‬
‫ﺍﻟﻘﺒﻮﻝ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﺩﺭﺀً ﻟﻜﻞ ﺍﺣﺘﻤﺎﻻﺕ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺟﺪﻧﺎﻫﻢ ﻳﻨﻜﺼﻮﻥ ﻋﻦ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﻹﳚﺎﰊ ﰲ ﺣﻘﻠﻬﻢ ﻟﻴﻤﻴﻌﻮﺍ ﺷﺮﻭﻁ‬
‫ﺍﻟﺼﺤﺔ‪ ،‬ﺇﱃ ﺃﻥ ﻓﻜﻮﺍ ﻏﺰﻝ ﺳﺎﺑﻘﻴﻬﻢ ﻛﻠﻪ‪ ،‬ﻭﺍﺳﺘﺤﻘﻮﺍ ﻋﻦ ﺟﺪﺍﺭﺓ ﻟﻘﺐ "ﺣﺸﻮﻳﺔ" ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺗﻄﺎﺑﻖ‬
‫ﺍﳌﺼﻄﻠﺢ ﻣﻊ ﺍﻟﺘﺴﻤﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﻳﻌﻤﻤﻬﺎ ﺍﳋﺼﻮﻡ ﺍﻟﻌﻘﺪﻳﲔ ﻋﻠﻰ ﻛﻞ ﻣﺸﺘﻐﻞ ﺑﺎﳊﻘﻞ‪ ،‬ﺑﻴﻨﻤﺎ ﻫﻲ ﻟﺼﻴﻘﺔ ﻓﻘﻂ ‪‬ﻢ ﺩﻭﻥ ﺳﻮﺍﻫﻢ‬
‫ﻣﻦ ﻓﻄﺎﺣﻞ ﺍﳊﻘﻞ ﻭﺭﻭﺍﺩﻩ ﻭﻧﺒﻐﺎﺋﻪ‪.‬‬

‫ﺍﻷﻣﺮ ‪.‬‬ ‫ﻓﺘﻌﺎﻟﻮﺍ ﺑﻨﺎ ﺇﱃ ﺗﺸﻐﻴﻞ ﻣﺸﺮﻃﻨﺎ ﰲ ﺗﺒﻀﻴﻊ ﳕﻂ ﳑﺎ ﻳﺼﺤﺢ ﺍﻟﺸﻴﺦ‪ ،‬ﻟﻴﻜﻮﻥ ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ‬
‫ﻭﺧﲑ ﻣﺜﺎﻝ ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ‪‬ﺎﻓﺖ ﻣﺎ ﻳﺼﺤﺤﻪ ﺍﻟﺸﻴﺦ }ﲟﺼﻄﻠﺤﻪ ﺍﳋﺎﺹ ﺑﻪ ﰲ "ﺍﻟﺘﺼﺤﻴﺢ" ﻭﺍﳌﺘﻬﺎﻓﺖ ﻗﻄﻌﺎﹰ ﻹﺧﻼﻟﻪ‬
‫ﲟﺘﻄﻠﺒﺎﺕ ﺍﳌﻨﻬﺞ ﰲ ﻛﻞ ﻣﺮﺍﺣﻠﻪ{‪ ،‬ﺧﱪﺍ ﺃﻭﺭﺩﻩ ﺍﻟﺸﻴﺦ ﰲ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ"!! )‪ ،(491 :4‬ﲢﺖ ﺭﻗﻢ‪1872 :‬‬
‫ﻭﻫﻮ ﳐﺮﺝ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﰲ ﺳﻨﻨﻬﻤﺎ‪.‬‬

‫ﺍﻟﻌﺎﳌﻴﺔ‪.‬‬ ‫ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﻛﺘﺎﺏ "ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ"‪ ،‬ﺍﳋﱪ ﺭﻗﻢ ‪ 3042‬ﺑﺘﺮﻗﻴﻢ‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ‪:‬‬

‫‪(VI)-‬ﻋ‪‬ﺒ‪‬ﺪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﺮ‪‬ﺣ‪‬ﻤ‪‬ﻦِ }ﺑﻦ ﺍﻟﻔﻀﻞ ﺑﻦ ‪‬ﺮﺍﻡ ﺍﻟﺪﺍﺭﻣﻰ ﺍﻟﺘﻤﻴﻤﻰ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺴﻤﺮﻗﻨﺪﻯ ﺍﳊﺎﻓﻆ )‪ 181‬ﻫـ ‪255 -‬‬
‫ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ﻣﺘﻘﻦ{ ﺃﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﻧ‪‬ﺎ‪:‬‬

‫)‪- (V‬ﺃﹶﺑ‪‬ﻮ ﻧ‪‬ﻌ‪‬ﻴ‪‬ﻢٍ }ﺍﻟﻔﻀﻞ ﺑﻦ ﺩﻛﲔ‪ :‬ﻋﻤﺮﻭ ﺑﻦ ﲪﺎﺩ ﺑﻦ ﺯﻫﲑ ﺍﻟﻘﺮﺷﻰ ﺍﻟﺘﻴﻤﻰ ﺍﻟﻄﻠﺤﻰ ﻣﻮﻻﻫﻢ‪ ،‬ﺍﻷﺣﻮﻝ‪ :‬ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﳌﻼﺋﻰ ﺍﻟﻜﻮﰱ )‬
‫ﻣﺸﻬﻮﺭ ﺑﻜﻨﻴﺘﻪ ( )‪ 130‬ﻫـ ‪ 219 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ{ ﻋ‪‬ﻦ‪:‬‬

‫)‪- (IV‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﺍﻟﹾﻮ‪‬ﻟِﻴﺪِ ﻭ‪‬ﻛﹶﺎﻥﹶ ﻳ‪‬ﻜﹸﻮﻥﹸ ﻓِﻲ ﺑ‪‬ﻨِﻲ ﻋِﺠ‪‬ﻞٍ }ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻌﻘﻞ ﺑﻦ ﻣﻘﺮﻥ ﺍﳌﺰﱏ‬
‫ﺍﻟﻜﻮﰱ‪ ،‬ﻭ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻌﺠﻠﻰ )ﺍﻟﻄﺒﻘﺔ‪ (7 :‬ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦ‪:‬‬

‫)‪- (III‬ﺑ‪‬ﻜﹶﻴ‪‬ﺮِ ﺑ‪‬ﻦِ ﺷِﻬ‪‬ﺎﺏٍ } ﺍﻟﻜﻮﰱ ) ﻭ ﻟﻴﺲ ﺑﺎﻟﺪﺍﻣﻐﺎﱏ ! ( )ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺩﺳﺔ( ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻓﻴﻪ‪ :‬ﻫﻮ ﺷﻴﺦ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻛﻮﻓﻴﺎﹰ‪ .‬ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﻮ ﳎﻬﻮﻝ ﺍﳊﺎﻝ ﱂ ﻳﺮﻭ ﻟﻪ ﺳﻮﻯ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﻟﺬﺍﺕ!{‪ ،‬ﻋ‪‬ﻦ‪:‬‬

‫ﺛﺒﺖ{ ﻋ‪‬ﻦِ‪:‬‬ ‫‪-‬ﺳ‪‬ﻌِﻴﺪِ ﺑ‪‬ﻦِ ﺟ‪‬ﺒ‪‬ﻴ‪‬ﺮٍ}ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﺳﺪﻯ ﺍﻟﻮﺍﻟﱮ ﺍﻟﻜﻮﰱ )ﺕ‪ 94 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻓﻘﻴﻪ‬ ‫)‪(II‬‬

‫ﺕ‪68 :‬‬ ‫ﺍﷲ(‬ ‫)‪- (I‬ﺍﺑ‪‬ﻦِ ﻋ‪‬ﺒ‪‬ﺎﺱٍ }ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺑﻦ ﻫﺎﺷﻢ ﺑﻦ ﻋﺒﺪ ﻣﻨﺎﻑ ﺍﻟﻘﺮﺷﻰ ﺍﳍﺎﴰﻰ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺪﱏ‪ :‬ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ‬
‫ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{ ﻗﹶﺎﻝﹶ‪:‬‬

‫ﻓﻘﺎﻟﻮﺍ‪:‬‬ ‫ﺃﹶﻗﹾﺒ‪‬ﹶﻠﺖ‪ ‬ﻳ‪‬ﻬ‪‬ﻮﺩ‪ ‬ﺇِﻟﹶﻰ ﺍﻟﻨ‪‬ﺒِﻲ‪‬‬

‫َ‪ -‬ﻳ‪‬ﺎ ﺃﹶﺑ‪‬ﺎ ﺍﻟﹾﻘﹶﺎﺳِﻢِ ﺃﹶﺧ‪‬ﺒِﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻦِ ﺍﻟﺮ‪‬ﻋ‪‬ﺪِ ﻣ‪‬ﺎ ﻫ‪‬ﻮ‪ ‬؟‬
‫ﺷ‪‬ﺎﺀَ ﺍﻟﻠﱠﻪ‪!‬‬ ‫َ‪ -‬ﻗﺎﻝﹶ‪ :‬ﻣ‪‬ﻠﹶﻚ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻼﺋِﻜﹶﺔِ ﻣ‪‬ﻮ‪‬ﻛﱠﻞﹲ ﺑِﺎﻟﺴ‪‬ﺤ‪‬ﺎﺏِ ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻣ‪‬ﺨ‪‬ﺎﺭِﻳﻖ‪ ‬ﻣِﻦ‪ ‬ﻧ‪‬ﺎﺭٍ ﻳ‪‬ﺴ‪‬ﻮﻕ‪ ‬ﺑِﻬ‪‬ﺎ ﺍﻟﺴ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﺣ‪‬ﻴ‪‬ﺚﹸ‬
‫‪21‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫‪-‬ﻓﹶﻘﹶﺎﻟﹸﻮﺍ‪ :‬ﻓﹶﻤ‪‬ﺎ ﻫ‪‬ﺬﹶﺍ ﺍﻟﺼ‪‬ﻮ‪‬ﺕ‪ ‬ﺍﻟﱠﺬِﻱ ﻧ‪‬ﺴ‪‬ﻤ‪‬ﻊ‪ ‬؟‬

‫ﺣ‪‬ﻴ‪‬ﺚﹸ ﺃﹸﻣِﺮ‪!‬‬ ‫‪-‬ﻗﹶﺎﻝﹶ ﺯ‪‬ﺟ‪‬ﺮ‪‬ﻩ‪ ‬ﺑِﺎﻟﺴ‪‬ﺤ‪‬ﺎﺏِ ِﺇﺫﹶﺍ ﺯ‪‬ﺟ‪‬ﺮ‪‬ﻩ‪ ‬ﺣ‪‬ﺘ‪‬ﻰ ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻬِﻲ‪ ‬ﺇِﻟﹶﻰ‬
‫‪ -‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺻ‪‬ﺪ‪‬ﻗﹾﺖ‪ !!!! ‬ﻓﹶﺄﹶﺧ‪‬ﺒِﺮ‪‬ﻧ‪‬ﺎ ﻋ‪‬ﻤ‪‬ﺎ ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﺇِﺳ‪‬ﺮ‪‬ﺍﺋِﻴﻞﹸ ﻋ‪‬ﻠﹶﻰ ﻧ‪‬ﻔﹾﺴِﻪِ ؟‬
‫ﺣ‪‬ﺮ‪‬ﻣ‪‬ﻬ‪‬ﺎ!‬ ‫‪-‬ﻗﹶﺎﻝﹶ‪ :‬ﺍﺷ‪‬ﺘ‪‬ﻜﹶﻰ ﻋِ ‪‬ﺮﻕ‪ ‬ﺍﻟﻨ‪‬ﺴ‪‬ﺎ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﺠِﺪ‪ ‬ﺷ‪‬ﻴ‪‬ﺌﹰﺎ ﻳ‪‬ﻼﺋِﻤ‪‬ﻪ‪ ‬ﺇِﻻ ﻟﹸﺤ‪‬ﻮﻡ‪ ‬ﺍﻹﺑِﻞِ ﻭ‪‬ﺃﹶﻟﹾﺒ‪‬ﺎﻧ‪‬ﻬ‪‬ﺎ ﻓﹶﻠِﺬﹶﻟِﻚ‪‬‬
‫‪-‬ﻗﹶﺎﻟﹸﻮﺍ‪ :‬ﺻ‪‬ﺪ‪‬ﻗﹾﺖ‪!!! ‬‬

‫ﻏﹶﺮِﻳﺐ‪!!! ‬‬ ‫ﻭﻗﹶﺎﻝﹶ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻘﺒﻪ‪ :‬ﻫ‪‬ﺬﹶﺍ ﺣ‪‬ﺪِﻳﺚﹲ ﺣ‪‬ﺴ‪‬ﻦ‪‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺑﺘﺘﺒﻊ ﻛﻞ ﻃﺮﻕ ﻫﺬﺍ ﺍﳋﱪ‪ ،‬ﲝﺴﺐ ﺍﻟﻠﻮﺡ ﺍﳌﺼﺎﺣﺐ )ﺍﻟﺼﻮﺭﺓ ‪ ،(2‬ﺍﳌﻘﺪﻡ ﺇﱃ ﺃﻭﻝ ﻣﺆﲤﺮ ﺇﺳﻼﻣﻲ ﰲ‬
‫"ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﻠﻤﻲ ﻟﻠﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ"‪ ،‬ﺍﳌﻨﻌﻘﺪ ﲟﺪﻳﻨﺔ ﺇﺳﻼﻡ ﺁﺑﺎﺩ ﺑﺒﺎﻛﺴﺘﺎﻥ ﺧﻼﻝ ﺍﻟﻔﺘﺮﺓ ‪ 21 – 18‬ﺃﻛﺘﻮﺑﺮ ‪ 1987‬ﻡ‪،‬‬
‫ﺗﺒﲔ ﻟﻨﺎ ﺃﻧﻪ ﻓﺮﺩ ﻏﺮﻳﺐ‪ ،‬ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﻋﺒﺎﺱ ﻋﻦ ﺍﻟﻨﱯ ‪ ،‬ﻭﺗﻔﺮﺩ ﺑﻪ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻭﺗﻔﺮﺩ ﺑﻪ ﺑﻜﲑ ﻋﻦ‬
‫ﺳﻌﻴﺪ‪ ،‬ﻭﺗﻔﺮﺩ ﺑﻪ ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﺍﻟﹾﻮ‪‬ﻟِﻴﺪِ ﻋﻦ ﺑﻜﲑ‪ ،‬ﰒ ﺷﺎﻉ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻫﺬﺍ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻛﻮﻧﻪ‬
‫ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﻜﻮﻓﻴﲔ ‪!.‬‬

‫ﻭﺍﻟﻜﻮﻓﺔ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻟﻠﺨﺎﺻﺔ‪ ،‬ﺍﺷﺘﻬﺮﺕ ﺑﺎﻟﺘﻠﻔﻴﻖ ﺣﱴ ﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ "ﺩﺍﺭ ﺍﻟﻀﺮﺏ" ﺃﻱ ﻃﺒﺎﻋﺔ ﺍﻟﻔﻠﻮﺱ‪ ،‬ﺍﻟﱵ‬
‫ﻏﺎﻟﺒﻬﺎ ‪‬ﺮﺝ‪.‬‬

‫ﺍﳊﺎﻝ !‬ ‫ﻭﻗﺪ ﺣﺴﻨﻪ ﺍﻟﺘﺮﻣﺬﻱ ﺑﺪﻝ ﺗﻀﻌﻴﻔﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺑﻜﲑﺍﹰ ﺷﻴﺦ ﳎﻬﻮﻝ‬
‫ﻟﻜﻦ‪ ،‬ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﲢﺬﻳﺮ ﺍﳊﻔﺎﻅ ﻣﻦ ﺗﺼﺤﻴﺤﺎﺕ ﺍﻟﺘﺮﻣﺬﻱ ﺍﻟﱵ ﻏﺎﻟﺒﻴﺘﻬﺎ ﻋﻨﺪ ﺍﶈﺎﻗﺔ ﺿﻌﻴﻒ‪ ،‬ﻟﻜﻮﻧﻪ ﻳﺼﺤﺢ ‪‬ﺎﻫﻴﻞ ﻛﻤﺎ‬
‫ﻫﻮ ﺍﳊﺎﻝ ﰲ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺍﻷﻟﺒﺎﱐ ﺫﻫﺐ ﳛﺴﻨﻪ ﺑﺪﻭﺭﻩ ﳐﺮﺟﺎﹰ ﻟﻪ ﰲ ﺳﻠﺴﻠﺘﻪ ﻭﻣﺼﺤﺤﺎﹰ ﻟﻪ ﰲ ﺁﻥ!!‪،‬‬
‫ﺑﻴﻨﻤﺎ ﻫﻮ ﻻ ﻳﻀﻴﻒ ﺟﺪﻳﺪﺍﹰ ﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﺍﻟﺘﺮﻣﺬﻱ ﻗﺒﻠﻪ!‬

‫ﻓﻤﺎ ﺑﺎﻟﻚ ﻭﺍﳋﱪ‪ ،‬ﻣﻦ ﺳﻴﺎﻗﻪ‪ ،‬ﻭﻓﺤﻮﺍﻩ‪ ،‬ﻭﻣﻀﻤﻮﻧﻪ‪ ،‬ﻭﺣﺒﻜﺘﻪ‪ ،‬ﻇﺎﻫﺮ ﺍﻟﻔﱪﻛﺔ ﻭﺍﻟﻐﺜﺎﺛﺔ ﻭﺍﻟﻮﺿﻊ‪ ،‬ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﻠﻲ ﺳﻮﻯ‬
‫ﻋﻠﻰ‪:‬‬

‫ﺙ‪ .‬ﺃﺑﻠﻪ ﻻ ﻫﻮ ﺑﺎﻟﻔﻄﻦ ﺍﻟﺬﻱ ﻳﺪﺭﻱ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺭﺃﺳﻪ ﻭﻻ ﻫﻮ ﺑﺎﻟﻠﻘﻦ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﺗﱰﻝ ﺍﻟﻜﻼﻡ‪ :‬ﻭﻫﺬﺍ ﻭﻣﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ‪ ،‬ﳛﺮﻡ‬
‫ﻋﻠﻴﻪ ﺷﺮﻋﺎﹰ ﻣﺰﺍﻭﻟﺔ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻟﻀﻌﻒ ﺍﻟﻄﺎﻟﺐ ﻭﺍﳌﻄﻠﻮﺏ ﺃﻭ‪:‬‬
‫ﺝ‪ .‬ﺃﻣﻲ ﲟﻮﺍﻃﻦ "ﻏﺮﺍﺋﺐ ﺍﳌﺘﻮﻥ"‪ ،‬ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﻫﻨﺎ ﻣﻊ ﲨﻠﺔ‪" :‬ﳐﺎﺭﻳﻖ ﻣﻦ ﻧﺎﺭ" ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﳋﱪ‪ ،‬ﻭﺍﻟﱵ ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﻚ‬
‫ﺷﻔﺮ‪‬ﺎ ﳏﺪﺙ ﺗﻘﻠﻴﺪﻱ ﲝﺎﻝ‪ ،‬ﳉﻬﻠﻪ ﺍﳌﻄﺒﻖ ﺑﺘﺎﺭﻳﺦ ﻣﻌﺘﻘﺪﺍﺕ ﻭﺍﺩﻱ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﻭﲟﺎ ﻋﺮﺕ ﻋﻠﻴﻪ ﺍﳊﻔﺮﻳﺎﺕ ﺍﳌﻌﺎﺻﺮﺓ ﰲ ﻫﺬﻩ‬
‫ﺍﳌﻨﻄﻘﺔ‪،‬‬
‫ﰲ‪:‬‬ ‫ﻭﺃﻧﻘﻞ ﻫﻨﺎ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪ ،‬ﻣﺎ ﺟﺎﺀ ﺑﺎﳊﺮﻑ ﰲ "ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ"‬
‫ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﻼﺛﻮﻥ‪ :‬ﻣﻌﺮﻓﺔ ﻏﺮﻳﺐ ﺍﳊﺪﻳﺚ ‪‬ﺬﺍ ﺍﳋﺼﻮﺹ‪:‬‬ ‫ﺍﻟﻨﻮﻉ‬
‫ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻤﺎ ﻭﻗﻊ ﰲ ﻣﺘﻮﻥ ﺍﻷﺣﺎﺩﻳﺚ ﻣﻦ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻐﺎﻣﻀﺔ ﺍﻟﺒﻌﻴﺪﺓ ﻣﻦ ﺍﻟﻔﻬﻢ ﻟﻘﻠﺔ ﺍﺳﺘﻌﻤﺎﳍﺎ‪ .‬ﻫﺬﺍ ﻓﻦ ﻣﻬﻢ ﻳﻘﺒﺢ ﺟﻬﻠﻪ ﺑﺄﻫﻞ‬
‫ﺍﳊﺪﻳﺚ ﺧﺎﺻﺔ ﰒ ﺑﺄﻫﻞ ﺍﻟﻌﻠﻢ ﻋﺎﻣﺔ‪ .‬ﻭﺍﳋﻮﺽ ﻓﻴﻪ ﻟﻴﺲ ﺑﺎﳍﲔ ﻭﺍﳋﺎﺋﺾ ﻓﻴﻪ ﺣﻘﻴﻖ ﺑﺎﻟﺘﺤﺮﻱ ﺟﺪﻳﺮ ﺑﺎﻟﺘﻮﻗﻲ‪.‬‬

‫ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ‪.‬‬ ‫ﺡ‪ .‬ﺃﻣﻲ ﺃﻣﻴﺔ ﻣﻄﻠﻘﺔ‬

‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪22‬‬

‫ﻭﻗﺪ ﺍﺟﺘﻤﻌﺖ ﰲ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﻛﻞ ﻫﺬﻩ ﺍﻟﺒﻼﻭﻱ‪ ،‬ﻋﻠﻰ ﻣﺎ ﳝﻜﻦ ﻟﻠﻘﺎﺭﺉ ﺃﻥ ﻳﺘﺒﻴﻨﻪ ﺑﻨﻔﺴﻪ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﻨﺎ ﺍﳌﺸﺎﺭ ﺇﻟﻴﻪ‪،‬‬

‫‪[솑^Ã]çÃÖ]»íéÚù]gfeÜãËÖ]ÑøÇ]Ø’¬ÌéÒ‬‬
‫ﺑﻨﻔﺴﻪ ‪.‬‬ ‫ﻭﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ‪ ،‬ﻭﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻣﻦ ﺳﲑﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻋﺼﺎﻣﻲ ﺍﻟﺘﻜﻮﻳﻦ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﻮ‪‬ﻥ ﻧﻔﺴﻪ‬
‫ﻭﻫﺬﺍ ﺍﳉﻬﺪ ﺍﻟﻌﺼﺎﻣﻲ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻳﻐﲏ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻋﺎﻣﺔ ﻭﻳﻌﻄﻲ ﺑﻌﺾ ﺍﻟﺜﻤﺎﺭ ﰲ ﺑﻌﺾ ﺍﳊﺎﻻﺕ ﺍﻟﻨﺎﺩﺭﺓ‪ ،‬ﺇﻻ ﺃﻧﻪ‬
‫ﳝﺘﻨﻊ ﺣﺼﻮﻝ ﻣﺜﻠﻪ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺮﻳﺎﺿﻴﺎﺗﻴﺔ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻛﺎﻟﻔﻴﺰﻳﺎﺀ ﻭﺍﻷﺣﻴﺎﺀ ﻭﺍﻟﻜﻴﻤﻴﺎﺀ ﻭﺍﻟﻔﻠﻚ‪..،‬ﻣﺜﻼﹰ‪ .‬ﻷﻥ ﺍﻷﺧﲑﺓ‬
‫ﺗﺴﺘﻌﺼﻲ ﻋﻠﻰ ﺍﻟﻔﻬﻢ ﻣﱴ ﺗﺮﲨﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﻧﺘﻜﻠﻤﻬﺎ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ‪ .‬ﻭﻣﺎ ﺫﻟﻚ ﺳﻮﻯ ﻷﻥ ﻟﻐﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻟﻐﺎﺕ‬
‫ﻣﻴﺘﺎ ﻟﻐﻮﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻐﺔ ﺍﻟﺘﺪﺍﻭﻝ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻱ ﺃ‪‬ﺎ ﲝﺎﺟﺔ ﺇﱃ ﺷﺮﺡ ﻛﻲ ﺗﻔﻬﻢ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺘﻌﺬﺭ ﺷﺮﺣﻪ ﺑﺈﻃﻼﻕ‪ ،‬ﺳﻮﻯ ﰲ ﻟﻐﺘﻪ ﻛﺎﻟﺮﻳﺎﺿﻴﺎﺕ ﻣﺜﻼﹰ‪) .‬ﺃﻧﻈﺮ ﻣﺎ ﻗﻠﻨﺎﻩ ﰲ ﻫﺬﺍ ﺍﻟﺼﺪﺩ ﺑﺒﻌﺾ ﺗﻔﺼﻴﻞ ﰲ‬
‫ﻛﺘﺎﺑﻨﺎ‪" :‬ﻛﻴﻒ ﲤﺖ ﻫﻨﺪﺳﺔ ﻓﲑﻭﺱ ﺍﲰﻪ ﺃﺩﻭﻧﻴﺲ"(‬
‫ﻭﺍﻟﻌﺼﺎﻣﻲ‪ ،‬ﻟﻦ ﻳﺼﺎﺩﻑ ﺻﻌﻮﺑﺔ ﺗﺬﻛﺮ ﰲ ﻛﻞ ﻣﺎ ﻟﻪ ﺗﻌﻠﻖ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻣﻦ ﺟﻬﺔ ﺃ‪‬ﺎ ﺇﺧﺒﺎﺭ ﻟﻐﻮﻱ ﻋﺎﺩﻱ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺳﻴﺼﺎﺏ‬
‫ﺑﺎﻟﻌﻲ ﺍﳌﻄﻠﻖ ﺇﻥ ﻫﻮ ﺣﺎﻭﻝ ﺗﻔﺴﲑ ﺃﻭ ﺗﺄﻭﻳﻞ ﺍﳌﻔﺮﺩﺍﺕ "ﺍﻟﻐﺮﻳﺒﺔ" ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﻨﺼﻮﺹ ﺃﻭ ﺍﳌﺘﻮﻥ ﻟﺘﻌﺪﺩ ﺍﻟﺘﺨﺼﺼﺎﺕ‬
‫ﻭﺍﳌﻌﺎﺭﻑ ﺍﻟﱵ ﺗﺘﱰﻝ ﻋﻠﻴﻬﺎ‪ .‬ﺃﻱ ﺃﻥ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﺳﻴﺼﺎﺑﻮﻥ ﰲ ﻣﻘﺘﻞ ﻣﻦ ﺟﻬﺔ ﺍﻟﺪﺭﺍﻳﺔ ﻭﻫﻲ ﺷﻖ ﺭﺩﻳﻒ ﻟﻌﻠﻢ ﺍﻟﺮﻭﺍﻳﺔ ﻻ‬
‫ﻳﺘﻢ ﻗﺒﻮﻝ ﺧﱪ ﺑﺪﻭﻥ ﺍﳌﺮﻭﺭ ﺑﺴﻼﻡ ﻣﻦ ﺭﺍﺋﺰﻳﻬﻤﺎ ﻣﻌﺎﹰ ‪.‬‬

‫ﻭﳋﺼﻮﺻﻴﺔ ﻟﻐﺔ ﺍﻟﻌﻠﻮﻡ ﻛﻠﻐﺎﺕ ﳏﺪﺛﺔ ﺑﺎﻟﻮﺿﻊ ﺑﲔ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻓﻜﻞ ﺍﻷﻟﻔﺎﻅ ﺍﻟﱵ ﺳﻴﺼﺎﺩﻓﻬﺎ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ‪ ،‬ﻷﻣﻴﺘﻬﻢ ﰲ‬
‫ﻫﺬﻩ ﺍ‪‬ﺎﻻﺕ‪ ،‬ﻳﺘﻮﺟﺐ ﻋﻠﻴﻬﻢ ﻗﻄﻌﺎﹰ ﻭﺿﻌﻬﺎ ﺑﲔ "ﻣﺰﺩﻭﺟﲔ"‪ ،‬ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﻣﺘﺒﺎﺩﺭﺓ ﺍﻟﻔﻬﻢ ﻣﻦ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺎﺩﻳﺔ‪ ،‬ﻛﻤﺎ ﻗﺪ‬
‫ﻳﻈﻨﻮﻥ‪ ،‬ﺑﻞ ﻳﺮﺍﺩ ‪‬ﺎ ﺣﺘﻤﺎﹰ ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻟﻦ ﳜﻄﺮ ﻗﻂ ﻋﻠﻰ ﺑﺎﻝ ﺍﻟﺸﻴﺦ ﻭﺃﺿﺮﺍﺑﻪ‪ ،‬ﺣﱴ ﻭﻫﻲ ﺗﺴﺘﻌﻤﻞ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﻟﻐﺔ‬
‫ﺍﻟﺘﺪﺍﻭﻝ ﺍﳌﻌﺘﺎﺩﺓ‪.‬‬

‫ﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦ ﺍﻟﻴﺴﺮ ﺃﻥ ﻳﺘﺤﻮﻝ ﻋﺎﱂ ﻃﺒﻴﻌﻲ ﺃﻭ ﺭﻳﺎﺿﻴﺎﰐ ﺇﱃ ﳏﺪﺙ ﺃﻭ ﻧﺎﻗﺪ ﻻ ﻳﺸﻖ ﻟﻪ ﻏﺒﺎﺭ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﻜﺲ ﻏﲑ‬
‫ﺻﺤﻴﺢ ﺑﺎﻟﻨﺴﺒﺔ ﳌﻦ ﻳﻘﺼﺮ ﻋﻘﻠﻪ ﻋﻦ ﻓﻬﻢ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ‪.‬‬

‫ﺇﱃ‪:‬‬ ‫ﻭﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﻔﻮﺭﻳﺔ ﻫﻲ‪ :‬ﺃﻥ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﱂ ﻳﻌﺪ ﲝﺎﺟﺔ ﻣﺎﺳﺔ‬
‫ﻭﲟﺎ ﱂ ﳛﻠﻢ ﺑﻪ ﺫﻫﻦ ﺣﺎﻓﻆ ﻓﻄﻦ ﻭﻻ ﺇﱃ‪:‬‬ ‫ﺃ‪ .‬ﻣﻦ ﳛﻔﻆ ﻭﻳﺴﺘﻈﻬﺮ ﻣﺌﺎﺕ ﺃﻭ ﺁﻻﻑ ﺍﻵﺣﺎﺩﻳﺚ‪ ،‬ﻓﻘﺪ ﺗﻜﻔﻞ ﺍﳊﺎﺳﻮﺏ ‪‬ﺬﺍ‬
‫ﺏ‪ .‬ﻣﺘﺨﺼﺼﲔ ﰲ ﺍﻟﻠﻐﺔ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﻷﻗﺪﻣﻮﻥ ﻗﺪ ﻭﻓﻮﺍ ﻫﺬﺍ ﺍﻟﺘﺨﺼﺺ ﺣﻘﻪ ﲟﺆﻟﻔﺎ‪‬ﻢ ﰲ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻠﻐﻮﻱ ﻭﻏﲑﻩ‪،‬‬
‫ﺍﻟﻌﻘﺎﺋﺪ‪...،‬ﺇﱁ‪.‬‬ ‫ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﻋﻠﻤﺎﺀ ﳐﻀﺮﻣﲔ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻌﺼﺮﻳﺔ‪ ،‬ﻣﻦ ﺷﺎﻛﻠﺔ ﻋﻠﻤﺎﺀ ﺍﻵﺛﺎﺭ ﻭﺍﳊﻔﺮﻳﺎﺕ‪ ،‬ﻭﻋﻠﻤﺎﺀ‬
‫ﻟﺬﻟﻚ ﺃﻗﻮﻝ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻗﺪ ﺃﺳﻌﻔﻪ ﺍﳊﻆ ﻭﺍﺭﺗﺎﺩ ﻣﺪﺭﺳﺔ ﻋﺼﺮﻳﺔ ﰲ ﺻﻐﺮﻩ‪ ،‬ﺃﻭ ﻟﻮ ﻛﺎﻧﺖ ﺍﳌﺪﺍﺭﺱ ﺍﻟﱵ ﻳﺘﺨﺮﺝ ﻣﻨﻬﺎ‬
‫ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻟﻄﻼﺏ ﺍﻟﻀﺤﺎﻳﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴﺔ‪ ،‬ﺗﻠﻘﻦ ﺭﻭﺍﺩﻫﺎ ﺑﻌﺾ ﻣﺒﺎﺩﺉ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﻣﺔ‪،‬‬
‫ﻟﺼﺎﻧﺘﻬﻢ ﻫﺬﺍ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﻋﻠﻰ ﺑﺴﺎﻃﺘﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺸﻴﺦ ﺑﺒﻼﺩﺓ ﳕﻄﻴﺔ ﺗﻀﺤﻚ ﺍﻟﺜﻜﺎﱃ‪ ،‬ﻭﻫﻮ ﰲ ﺃﻋﻴﻨﻬﻢ‬
‫ﺃﻣﺜﻠﻬﻢ ﻃﺮﻳﻘﺔ‪ ،‬ﻣﻦ ﺇﺩﺭﺍﺝ ﺧﱪ ﻣﺘﻬﺎﻓﺖ ﻛﻬﺬﺍ ﰲ ﺳﻠﺴﻠﺘﻪ‪.‬‬

‫ﻓﺒﺴﺒﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻲ ﺍﻟﺒﻨﻴﻮﻱ ﻭﺍﻟﺘﻜﻮﻳﲏ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻓﻴﺤﺮﻡ ﺷﺮﻋﺎﹰ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻷﻣﻴﲔ ﺍﻟﻌﻠﻤﻴﲔ ﺍﳋﻮﺽ ﰲ ﺣﺪﻳﺚ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻟﻀﻌﻒ ﺍﻟﻄﺎﻟﺐ ﻭﺍﳌﻄﻠﻮﺏ‪.‬‬
‫‪23‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﻭﻧﺪﺭﺝ ﺍﻟﺼﻮﺭﺗﲔ ﺍﻟﺘﺎﻟﻴﺘﲔ ﺍﻟﻠﺘﺎﻥ ﺗﻮﺿﺤﺎﻥ ﻛﻴﻒ ﻳﺘﻮﻟﺪ ﺍﻟﱪﻕ ﺻﻨﺎﻋﻴﺎﹰ ﻭﻛﻴﻒ ﻳﺘﻢ ﺗﻮﺟﻴﻪ ﺍﻟﺘﻔﺮﻳﻎ ﻷﻱ ﻫﺪﻑ ﺷﺌﻨﺎ‬
‫)ﺍﻟﺼﻮﺭ ‪ 3‬ﻭ ‪ 4‬ﺍﳌﺼﺎﺣﺒﺔ ﻣﻦ ﺍﳌﺘﺤﻒ ﺍﻷﳌﺎﱐ ﻟﻠﻌﻠﻮﻡ(‬

‫‪(Empire State‬‬ ‫ﻟﻜﻦ‪ ،‬ﻭﲝﺴﺐ ﻣﻨﻄﻮﻕ ﻣﱳ ﺧﱪﻧﺎ ﻓﺈﻥ ﺍﻟﺼﺎﻋﻖ ﺍﳌﻨﺼﻮﺏ ﻓﻮﻕ ﻗﻤﺔ ﺑﺮﺝ "ﺍﻹﻣ‪‬ﺒﺎﻳ‪‬ﺮ‪ ‬ﺳ‪‬ﺘﻴﺖ ﺑِﻠﹾﺪﻳﻨ‪‬ﻎْ"‬
‫)‪ Building‬ﲟﺪﻳﻨﺔ ﻧﻴﻮﻳﻮﺭﻙ )ﻛﻤﺎ ﻳﻈﻬﺮ ﰲ ﺍﻟﺼﻮﺭﺓ ‪ 5‬ﺍﳌﺼﺎﺣﺒﺔ( ﻳﺼﻄﺎﺩ ﰲ ﻛﻞ ﺳﻨﺔ ﺣﻮﺍﱄ ‪ 200‬ﻣﻠﻚ !‪ ،‬ﻷﻥ ﺑﻠﺪﻳﺔ‬
‫ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻗﺪ ﺃﻗﺎﻣﺖ ﻓﻮﻕ ﻫﺬﻩ ﺍﻟﻨﺎﻃﺤﺔ ﺻﺎﻋﻘﺎﹰ ﻃﻮﻳﻼ ﻣﻦ ﺍﻟﻔﻮﻻﺫ ﻣﻦ ﺃﺟﻞ ﺍﻣﺘﺼﺎﺹ ﺍﻟﺘﻔﺮﻳﻎ ﺍﻟﻜﻬﺮﺑﺎﺋﻲ ﻟﻠﺼﻮﺍﻋﻖ‬
‫ﺍﻟﱪﻗﻴﺔ ﺍﳌﺎﺭﺓ ﻓﻮﻕ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻣﻦ ﺃﺟﻞ ﲪﺎﻳﺔ ﺑﺎﻗﻲ ﻋﻤﺎﺭﺍﺕ ﺍﳌﺪﻳﻨﺔ !‬

‫]‪íée†ÃÖ]íÇÖ]‚Â]çÎ…^–vj‰]‚Âgfe”ç’ßÖ`¤]ì]†ÏÖ‬‬
‫ﻭﻣﺎ ﻏﺮﺭ‪ ،‬ﺳﻮﺍﺀ ﺑﺎﻟﺘﺮﻣﺬﻱ ﻣﻊ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ ﺃﻭ ﺑﺎﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻣﻊ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﻫﻮ ﻣﺎ ﻭﺭﺩ ﰲ‬
‫ﺳ ﻮﺭﺓ ﺍﻟﺮﻋﺪ‪:‬‬

‫‪‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺮِﻳﻜﹸﻢ‪ ‬ﺍﻟﹾﺒ‪ ‬ﺮﻕ‪ ‬ﺧ‪‬ﻮ‪‬ﻓﹰﺎ ‪‬ﻭﻃﹶﻤ‪‬ﻌ‪‬ﺎ ﻭ‪‬ﻳ‪‬ﻨ‪‬ﺸِﻰﺀُ ﺍﻟﺴ‪‬ﺤ‪‬ﺎﺏ‪ ‬ﺍﻟﺜﱢﻘﹶﺎﻝﹶ ) ‪ (12‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺒ‪‬ﺢ‪ ‬ﺍﻟﺮ‪‬ﻋ‪‬ﺪ‪ ‬ﺑِﺤ‪‬ﻤ‪‬ﺪِﻩِ ﻭ‪ ‬ﺍﻟﹾ ‪‬ﻤﻼﹶﺋِﻜﹶﺔﹸ ﻣِﻦ‪ ‬ﺧِﻴﻔﹶﺘِﻪِ ﻭ‪‬ﻳ‪‬ﺮ‪ ‬ﺳِﻞﹸ ﺍﻟﺼ‪‬ﻮ‪‬ﺍ ِﻋﻖ‪ ‬ﻓﹶﻴ‪‬ﺼِﻴﺐ‪ ‬ﺑِﻬ‪‬ﺎ ﻣ‪‬ـﻦ‬
‫ﻳ‪‬ﺸ‪‬ﺎﺀ ﻭ‪‬ﻫ‪‬ﻢ‪ ‬ﻳﺠ‪‬ﺎﺩِﻟﹸﻮﻥﹶ ﻓِﻲ ﺍﻟﻠﱠﻪِ ﻭ‪‬ﻫ‪‬ﻮ‪ ‬ﺷ‪‬ﺪِﻳﺪ‪ ‬ﺍﻟﹾﻤِﺤ‪‬ﺎﻝِ )‪) 13‬‬
‫ﺗﺴﺒﺢ !‬ ‫ﺑﻜﻮﻥ ﺍﻟﺮ‪‬ﻋ‪‬ﺪ‪ ‬ﻳﺴﺒﺢ ﻭ‪ ‬ﺍﻟﹾﻤ‪‬ﻼﹶﺋِﻜﹶﺔﹸ‬
‫‪-‬ﻓﺬﻫﻠﻮﺍ ﺃﻭﻻﹰ‪ :‬ﻻﻧﻐﻼﻕ ﺍﻟﺸﻔﺮﺓ ﺍﳌﻔﺘﺎﺣﻴﺔ ﻋﻠﻴﻬﻤﺎ )ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺮﻣﺬﻱ ﺃﻋﺬﺭ ﺑﺴﺒﺐ ﺍﻷﻓﻖ ﺍﻟﻌﻠﻤﻲ ﻟﺰﻣﺎﻧﻪ(‪ ،‬ﻭﻫﻲ ﻋﻠﻤﻴﺔ‬
‫ﺑﺎﻷﺳﺎﺱ‪ ،‬ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺗﻘﻮﻝ ﺑﺄﻥ ﺍﻟﻌﻄﻒ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻵﻳﺔ ‪: ‬ﻭ‪‬ﻳ‪‬ﺴ‪‬ﺒ‪‬ﺢ‪ ‬ﺍﻟﺮ‪‬ﻋ‪‬ﺪ‪ ‬ﺑِﺤ‪‬ﻤ‪‬ﺪِﻩِ ﻭ‪ ‬ﺍﻟﹾﻤ‪‬ﻼﹶﺋِﻜﹶﺔﹸ ُ ﻣِﻦ‪ ‬ﺧِﻴﻔﹶﺘِﻪِ ‪‬ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺑﲔ ﻣﺘﻤﺎﺛﻠﲔ‪ ،‬ﻭﺇﻻ ﻟﻜﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻗﺘﺼﺮ ﻋﻠﻰ ﺍﻟﻘﻮﻝ ﺑﺘﺴﺒﻴﺢ ﺍﻟﹾﻤ‪‬ﻼﹶﺋِﻜﹶﺔﹸ ﻓﻘﻂ !‬

‫‪-‬ﰒ ﺫﻫﻠﻮﺍ ﺛﺎﻧﻴﺔ‪ :‬ﻟﻘﻠﺔ ﺍﻟﺪﺭﺍﻳﺔ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﻟﻌﻘﺪﻱ ﳌﻨﻄﻘﺔ ﻭﺍﺩﻱ ﺍﻟﺮﺍﻓﺪﻳﻦ‪ ،‬ﺃﻥ "ﺍﻟﺮﻋﺪ" ﻫﻮ ﲟﺜﺎﺑﺔ ﺇﻟﻪ ﻋﻨﺪ ﻛﻞ ﺍﻷﻣﻢ ﺍﻟﱵ‬
‫ﺗﻌﺎﻗﺒﺖ ﰲ ﺍﳌﻨﻄﻘﺔ ﻭﻣﻨﺬ ﻋﺼﺮ ﺍﻟﺴﻮﻣﺮﻳﲔ‪،‬‬
‫‪Ѳεον:‬‬ ‫‪-‬ﻭﺫﻫﻠﻮﺍ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻟﻘﻠﺔ ﺍﻟﺪﺭﺍﻳﺔ ﺑﺎﻟﺘﺮﺍﺙ ﺍﻟﺪﺧﻴﻞ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﺃﻥ ﻣﻦ ﺍﺳﺘﺒﺪﺍﻝ ﺍﺳﻢ‪" :‬ﺇﻟﻪ" )ﺛﻴﻮﻥ‬
‫ﺑﺎﻟﻴﻮﻧﺎﻧﻴﺔ )‪) (Theon‬ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﻨﺺ ﺍﻹﻏﺮﻳﻘﻲ ﻣﻦ ﻛﺘﺎﺏ "ﺗﻔﺴﲑ ﺍﻷﺣﻼﻡ" ﻟﻺﻏﺮﻳﻘﻲ‪ :‬ﺃﺭﲦﻴﺪﺭﻭﺱ ﺍﻷﻓﺴﻲ‬
‫)‪(Arthemidor of Ephesus‬ﺇﱃ "ﻣﻠﻚ" ﰲ ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻫﻮ ﺍﳌﺘﺮﺟﻢ ﻭﺍﳌﺆﺭﺥ ﻭﺍﻟﻄﺒﻴﺐ ﺍﻟﺸﻬﲑ ﺃﺑﻮ ﺯﻳﺪ‪ :‬ﺣﻨﲔ ﺑﻦ‬
‫ﺇﺳﺤﺎﻕ ﺍﻟﻌِﺒﺎﺩﻱ )‪ 194‬ﻫـ‪ 810/‬ﻡ – ‪ 210‬ﻫـ‪ 873/‬ﻡ(‪ ،‬ﻋﻠﻰ ﻣﺎ ﺍﻛﺘﺸﻔﻨﺎ ﳓﻦ ﺑﻌﺪ ﻃﻮﻝ ﲝﺚ ﻭﻋﻨﺎﺀ‪ ،‬ﻟﻌﻠﻤﻪ‬
‫ﺑﺄﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺑﺘﺼﻨﻴﻒ ﻣﻌﺒﻮﺩﺍﺕ ﺍﻹﻏﺮﻳﻖ ﻛﺂﳍﺔ!!‬

‫]‪sãß]ØéÇiæ†eÙø}]gfeíééÖ]íe^£‬‬
‫ﻳﻘﻢ‪:‬‬ ‫ﰒ ﺃﻳﻦ ﺗﺸﻐﻴﻞ ﺍﳌﻨﻬﺞ ﻫﻨﺎ ﻭﺍﻟﺸﻴﺦ ﱂ‬
‫ﻻ ﺑﺘﺨﺮﻳﺞ ﻃﺮﻕ ﺍﳋﱪ ﻭﻫﻲ ﺗﻔﻮﻕ ﺍﻟﺜﻼﺛﲔ ﺧﱪﺍﹰ ﺑﻌﺪ ﺍﳌﺎﺋﺔ )ﺃﻧﻈﺮ‪ :‬ﻛﺘﺎﺑﻨﺎ‪" :‬ﻛﻴﻒ ﻳﺮﺩ ﺍﳋﻄﺄ ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ‬
‫ﺍﻟﻜﺒﺎﺭ ﺭﻭﺍﻳﺔ ﻭﺩﺭﺍﻳﺔ ﻟﻌﺪﻡ ﺇﳌﺎﻣﻬﻢ ﺑﺎﻟﻌﻠﻢ"‪ ،‬ﻭﲣﺮﳚﻨﺎ ﻟﻠﻄﺮﻕ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ)‪ ، (alhiwar.org‬ﻭﻫﺬﺍ ﺷﻖ ﺃﺳﺎﺳﻲ ﰲ ﻋﻠﻢ‬
‫ﺍﻟﺘﺨﺮﻳﺞ‪ ،‬ﻷﻥ ﺍﳋﱪ ﺇﺫﺍ ﱂ ﺗﺴﺘﻘﺺ ﻃﺮﻗﻪ ﺍﺳﺘﺤﺎﻝ ﺍﳊﻜﻢ ﻋﻠﻴﻪ ﺑﻴﻘﲔ‪ .‬ﻭﻫﻲ ﻗﺎﻋﺪﺓ ﻣﻌﺮﻭﻓﺔ ﻗﺎﻝ ‪‬ﺎ ﻋﻠﻰ ﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭ‬
‫ﺍﻟﺸﻴﺦ ﻻ ﳚﻬﻞ ‪‬ﺎ !‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪24‬‬

‫؟!‬ ‫ﻭﻻ ﰲ ﻣﺴﺎﺀﻟﺔ ﺫﻭﻱ ﺍﻻﺧﺘﺼﺎﺹ ﻋﻦ ﻓﺤﻮﻯ ﻣﱳ ﺍﳋﱪ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﻣﻲ ﺃﻣﻴﺔ ﻣﻄﻠﻘﺔ ﰲ ﺣﻘﻮﻝ ﺍﻟﺪﺭﺍﻳﺔ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺎﳌﱳ‬
‫ﻭﻟﻜﻲ ﻳﺴﺘﻮﻋﺐ ﺍﻟﻘﺎﺭﺉ ﻣﺎ ﻧﻌﲏ ‪‬ﺬﺍ ﺍﳋﻠﻒ ﺍﳌﻨﻬﺠﻲ ﰲ ﺍﻟﺘﻌﺎﻃﻲ ﻣﻊ ﺛﺎﱐ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﺎﻟﺘﻌﺘﻴﻢ ﻋﻠﻴﻪ ﲟﺜﻞ‬
‫ﻫﺬﺍ ﺍﻟﺘﺼﺤﻴﺢ ﺍﳋﺮﺩﻭﻱ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻛﺬﺏ ﺻﺮﺍﺡ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺑﺪﻝ ﺍﻟﺬﻭﺩ ﻋﻨﻪ‪ ،‬ﺃﻟﻔﺖ ﺍﻧﺘﺒﺎﻫﻪ ﻓﻘﻂ ﺇﱃ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﳋﱪ ﺍﻟﻔﺮﺩ‪ ،‬ﻗﺪ ﺃﺧﺬ ﻣﻨﺎ ﻣﻦ ﺃﺟﻞ ﳏﺎﻛﻤﺘﻪ ﺇﱃ ﻛﻞ ﻫﺬﻩ ﺍﻟﺮﻭﺍﺋﺰ ﺍﻟﻌﻘﺪﻳﺔ‪ ،‬ﻭﺍﻟﺘﺎﺭﳜﻴﺔ‪ ،‬ﻭﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺍﻟﻐﺮﺍﺋﺒﻴﺔ‪ ،‬ﻭﺍﻟﱵ ﻫﻲ ﻣﻦ‬
‫ﺻﻤﻴﻢ ﻋﻠﻢ ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﺯﻫﺎﺀ ﺍﻟﺘﺴﻊ ﺳﻨﻮﺍﺕ ﺑﺎﻟﺘﻤﺎﻡ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻧﺒﺚ ﰲ ﺍﳋﱪ ﺑﻌﻠﻢ ﺗﻄﻤﺌﻦ ﺃﻧﻪ ﻫﻮ ﺗﺄﻭﻳﻠﻪ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﺘﻌﺪﺍﻩ ﺇﱃ ﻏﲑﻩ‪.‬‬

‫ﻓﺄﻳﻦ ﻫﺬﺍ ﻣﻦ ﺗﺼﺤﻴﺤﺎﺕ ﺍﳋﺮﺩﺓ ﻵﻻﻑ ﺍﻷﺧﺒﺎﺭ ﺿﺮﺑﺔ ﻻﺯﺏ‪ ،‬ﻭﰲ ﺃﻗﻞ ﻓﺘﺮﺓ ﳑﺎ ﺃﺧﺬﻩ ﻣﻨﺎ ﻫﺬﺍ ﺍﳋﱪ ﺍﻟﻔﺮﺩ‪ ،‬ﰲ ﺳﻠﺴﻠﺔ‬
‫ﺍﻟﺸﻴﺦ ﺍﳌﻨﻌﻮﺗﺔ ﻧﻘﺎﺋﻀﻴﺎﹰ ﺏ "ﺍﻟﺼﺤﻴﺤﺔ" ﻭﻫﻲ ﺿﻌﻴﻔﺔ ﰲ ﺍﳌﻄﻠﻖ؟‬
‫ﻭﻫﻞ ﻳﻘﻮﻝ ﺑﺘﺼﺤﻴﺢ ﺍﻷﺧﺒﺎﺭ ﺧﺎﺭﺝ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻭﳘﺎ ﺫﺍ‪‬ﻤﺎ ﲝﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺇﻋﺎﺩﺓ ﻏﺮﺑﻠﺔ ﻭﺗﻨﻘﻴﺔ ﺑﺸﺮﻭﻁ ﺃﻣﱳ‬
‫ﻭﺃﺻﻠﺐ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺗﺒﲔ ﻟﻨﺎ ﺑﺎﳌﻠﻤﻮﺱ ﻣﻦ ﺧﻼﻝ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﻋﺮﺿﻨﺎﻫﺎ‪ ،‬ﺳﻮﻯ ﺃﺑﻠﻪ ﻻ ﻳﻌﺮﻑ ﺍﳊﻘﻞ ﺣﻖ ﺍﳌﻌﺮﻓﺔ ﺃﻭ ﻻ‬
‫ﻳﻌﺮﻑ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﳐﻪ ! ؟‬
‫ﻟﺬﻟﻚ ﻛﺎﻥ ﺍﺧﺘﻴﺎﺭﻧﺎ ﻟﻌﻨﻮﺍﻥ ﺍﻟﻜﺘﺎﺏ‪" ،‬ﻛﻴﻒ ﻳﺮﺩ ﺍﳋﻄﺄ ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﺍﻟﻌﺎﺻﺮﻳﻦ ﺍﻟﻜﺒﺎﺭ ﺭﻭﺍﻳﺔ ﻭﺩﺭﺍﻳﺔ ﻟﻌﺪﻡ ﺇﳌﺎﻣﻬﻢ‬
‫ﺑﺎﻟﻌﻠﻢ‪ :‬ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﳕﻮﺫﺟﺎﹰ"‪ ،‬ﻭﻋﻠﻰ ﻃﻮﻟﻪ‪ ،‬ﺩﻗﻴﻘﺎﹰ ﻭﻣﻄﺎﺑﻘﺎﹰ ﳌﺎ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺗﺴﻤﻴﺔ ﺍﻷﺷﻴﺎﺀ ﲟﺴﻤﻴﺎ‪‬ﺎ‪،‬‬
‫ﻟﻴﻌﱪ ﺑﻮﺿﻮﺡ ﻋﻦ ﻛﻞ ﻫﺬﻩ ﺍﻟﻨﻘﺎﺋﺾ ﻭﺍﳉﻬﺎﻻﺕ ﺍﻟﱵ ﻻ ﺗﻐﺘﻔﺮ ﳌﺘﺼﺪﺭ ﻳﺪﻋﻲ ﺍﻟﺘﻀﻌﻴﻒ ﻭﺍﻟﺘﺼﺤﻴﺢ ﰲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺍﻟﱵ‬
‫ﻫﻲ ﻋﻨﺪ ﺍﶈﺎﻗﺔ ﺗﺼﺐ ﰲ ﳏﺬﻭﺭ ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﻟﻨﱯ ﺩﺭﻯ ﺍﻟﺸﻴﺦ ﻭﺃﻣﺜﺎﻟﻪ ﺃﻭ ﱂ ﻳﺪﺭﻭﺍ‪ ،‬ﺣﱴ ﻭﺇﻥ ﺛﻘﻞ ﻭﻗﻊ ﺍﻟﻌﻨﻮﺍﻥ ﻭﻣﺎ‬
‫ﻋﻨﺎﻩ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﻭﻣﺮﻳﺪﻳﻪ‪ ،‬ﻟﻜﻦ ﻣﺎ ﺍﳊﻴﻠﺔ ﻭﺍﻟﻌﻨﻮﺍﻥ ﻳﺼﺪﻗﻪ ﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻛﻤﺎ ﺗﺮﻯ!؟‪.‬‬

‫ﻭﺍﻟﺸﻴﺦ ﻟﻴﺲ ﺑﺪﻋﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﻀﺤﺎﻟﺔ ﺍﻟﻔﻜﺮﻳﺔ ﻭﻫﺬﺍ ﺍﻟﺘﺴﻄﻴﺢ ﺍﳌﺨﻞ ﺑﺴﺒﺐ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻴﺔ ﺍﻟﻘﺎﺗﻠﺔ ﰲ ﺍﻟﺪﺭﺍﻳﺔ ﻭﻋﺪﻡ‬
‫ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺼﺎﺭﻡ ﺑﺎﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺨﺮﳚﻴﺔ‪ ،‬ﻭﺃﱏ ﻟﻪ ﻭﳌﻦ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ ﺗﻜﻮﻳﻨﺎ ﻭﺍﺳﺘﻌﺪﺍﺩﺍ‪ ،‬ﺍﻻﻟﺘﺰﺍﻡ ‪‬ﺎ ﻭﺑﻀﻮﺍﺑﻄﻬﺎ ﻭﺍﳋﻠﻞ‬
‫ﺗﻜﻮﻳﲏ ﻭﺑﻨﻴﻮﻱ ﰲ ﺁﻥ !‬

‫ﻭﻻ ﻳﻨﻘﻀﻲ ﻋﺠﱯ ﻣﻦ ﺑﻌﺾ ﻣﻦ ﲡﺎﻭﺯﻭﺍ ﺍﳊﻮﺍﺟﺰ ﺍﻟﻨﻔﺴﻴﺔ ﻭﲡﺸﻤﻮﺍ ﻗﺮﺍﺀﺓ ﺑﻌﺾ ﻣﺆﻟﻔﺎﺗﻨﺎ ﻭﻭﻗﻔﻮﺍ ﻋﻠﻰ ﻣﺎ ﻛﺘﺒﻨﺎﻩ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﰲ ﻏﲑﻩ‪ ،‬ﻭﺑﺪﻝ ﺃﻥ ﳛﺼﺤﺺ ﺍﳊﻖ ﰲ ﺃﲰﺎﻋﻬﻢ ﻭﳝﺪﻭﻧﺎ ﺑﺎﳌﺴﺎﻧﺪﺓ ﻭﺑﺎﻟﻌﻮﻥ ﺍﳌﻄﻠﻮﺑﲔ‪ ،‬ﻭﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﰲ ﺃﻣﺲ‬
‫ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﻤﺎ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻣﻊ ﺍﻟﺘﺤﺪﻳﺎﺕ ﺍﳌﺴﺘﻌﻠﻨﺔ ﰲ ﻛﻞ ﺃﻓﻖ‪ ،‬ﻭﺟﺪﻧﺎﻫﻢ ﻭﻳﺎ ﺃﺳﻔﺎﻩ! ﻳﻨﻜﺼﻮﻥ ﻭﻳﺼﺪﻭﻥ ﺻﺪﻭﺩﺍﹰ‪ ،‬ﻫﺬﺍ‬
‫ﺇﻥ ﱂ ﳛﺎﺭﺑﻮﻧﺎ ﲜﻬﻠﻬﻢ ﺳﺮﺍﹰ‪ ،‬ﻣﺎﺩﺍﻣﻮﺍ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﺘﺠﺮﺅ ﻋﻠﻰ ﺫﻟﻚ ﺟﻬﺎﺭﺍﹰ‪.‬‬

‫ﻭﻣﺜﻠﻲ ﻭﻫﺆﻻﺀ‪ ،‬ﻳﺬﻛﺮﱐ ﺑﻘﺼﺔ ﻣﻮﺳﻰ ﻣﻊ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﻴﺚ ﻇﻞ ﻣﻮﺳﻰ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻗﺎﻡ ﺑﻪ‬
‫ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ‪ ،‬ﳌﺎ ﻇﻬﺮ ﻟﻪ ﻣﻦ ﳐﺎﻟﻔﺔ ﳌﻌﻬﻮﺩ ﲡﺮﺑﺘﻪ ﻭﳌﺎ ﻳﻌﺮﻑ‪ ،‬ﻟﻜﻦ ﲟﺠﺮﺩ ﺃﻥ ﻳﺸﺮﺡ ﻟﻪ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﺍﻷﺳﺒﺎﺏ‬
‫ﻭﺍﻟﺪﻭﺍﻋﻲ‪ ،‬ﺣﱴ ﺗﻌﻠﻮ ﺍﻷﺳﺎﺭﻳﺮ ﳏﻴﺎ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻳﻨﺸﺮﺡ ﺻﺪﺭﻩ ﻟﱪﺩ ﺍﻟﻴﻘﲔ ﰲ ﺗﺄﻭﻳﻞ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ ﻭﻳﻘﺘﻨﻊ ﻛﻞ‬
‫ﺍﻻﻗﺘﻨﺎﻉ‪ ،‬ﺑﻴﻨﻤﺎ ﻭﻷﻛﺜﺮ ﻣﻦ ﻋﻘﺪ ﻣﻦ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﻻ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻟﻔﺎﺭﻕ‪ ،‬ﻇﻠﻠﺖ ﺃﺻﺮﺥ ﻣﻸ ﻓﻤﻲ ﻣﻦ ﻓﻮﻕ ﺍﻷﺳﻄﺢ‪ ،‬ﻣﺪﻟﻴﺎﹰ‬
‫ﺑﺄﺩﻟﺔ ﻭﺑﱪﺍﻫﲔ ﻇﺎﻫﺮﺓ ﻟﻠﻌﻴﺎﻥ ﻭﻻ ﳝﻜﻦ ﺃﻥ ﺗﺮﺩ‪ ،‬ﻭﰲ ﻣﺘﻨﺎﻭﻝ ﺍﳉﻤﻴﻊ ﻭﺑﻌﻠﻢ ﻣﺘﺎﺡ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻼ ﻳﻜﺎﺩ ﻫﺆﻻﺀ‬
‫ﺍﻟﻘﻮﻡ ﻳﻔﻘﻬﻮﻥ ﺣﺪﻳﺜﺎﹰ‪ ،‬ﻛﻲ ﻳﺴﺘﻨﺠﺪ ﺃﻭ ﻳﺴﺘﻨﺼﺮ ‪‬ﻢ ﰲ ﻣﻬﻤﺔ ﻣﺮﺍﺟﻌﺔ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻣﻦ ﺃﺟﻞ ﲢﺼﻴﻨﻪ ﺑﺴﻴﺎﺝ‬
‫ﺃﺻﻠﺐ ‪.‬‬

‫ﻓﺄﻥ ﻻ ﻳﻔﻬﻤﻮﺍ ﺍﻟﺪﻋﻮﻯ ﻭﻫﻲ ﻣﺘﺒﺪﻳﺔ ﻟﻜﻞ ﺍﻟﻌﻴﺎﻥ ﻓﺘﻠﻚ ﻣﺼﻴﺒﺔ‪،‬‬

‫‪25‬‬ ‫ﺍﳌﺒﺤﺚ ﺍﻟﺜﺎﱐ‪ :‬ﻣﺸﺎﻛﻞ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺍﳍﺶ ﰲ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻘﺪﱘ‬

‫ﺍﻟﻈﻬﺮ !‬ ‫ﻟﻜﻦ‪ ،‬ﺃﻻ ﻳﻔﻬﻤﻮﺍ ﺍﻟﺸﺮﺡ‪ ،‬ﻓﺘﻠﻚ ﻗﺎﺻﻤﺔ‬

‫‪Œ†¤]°^éÖ]]Øi^Î‬‬
‫ﻭﺍﻟﺒﻠﻴﺔ‪ ،‬ﻛﻤﺎ ﺗﺒﲔ ﻟﻨﺎ ﻣﻦ ﺷﻬﺎﺩﺓ ﺍﻹﻣﺎﻡ ﺍﳋﻄﺎﰊ ﺭﲪﻪ ﺍﷲ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ" ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺍﻟﱵ ﺑﲔ ﻳﺪﻳﻚ ﻗﺪﳝﺔ‬
‫ﻗﺪﻡ ﺍﳊﺸﻮﻳﺔ ﺫﺍ‪‬ﻢ ‪.‬‬

‫ﻓﻘﺪ ﺩﺃﺏ ﻛﻞ ﻣﻦ ﺟﺎﺀﻭﺍ ﺑﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﺗﻠﻴﲔ ﺷﺮﻃﻪ ﻭﲤﻴﻴﻌﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺷﺮﻃﻪ ﺫﺍﺗﻪ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ ﺗﺒﲔ ﻣﻨﻪ‬
‫ﺍﻟﻘﺎﺭﺉ ﺍﻵﻥ ﺑﻴﻘﲔ‪ ،‬ﱂ ﻳﻜﻦ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺑﻌﺎﺻﻢ‪ ،‬ﺑﻞ ﻣﺸﺮﻉ ﻋﻠﻰ ﺍﻟﻀﻌﻒ ﺍﻟﺒﻨﻴﻮﻱ ﻏﲑ ﺍﳌﻨﻔﻚ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﻫﺸﺎﺷﺔ ﺍﻟﺒﻨﻴﺔ‬
‫ﺍﳌﺘﻔﺮﺩﺓ ﰲ ﺗﻌﺮﻳﻒ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫ﻓﻬﻞ ﻣﻦ ﺍﻟﺘﺪﻳﻦ ﺍﳊﻖ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻜﻼﻡ ﻣﻮﺟﻪ ﺇﱃ ﻛﻞ ﻏﻴﻮﺭ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﻬﻢ ﻭﳑﻦ ﻻ‬
‫ﻳﺮﺿﻮﻥ ﺑﺘﻤﺜﻴﻞ ﺩﻭﺭ "ﺍﻟﺸﻴﻄﺎﻥ ﺍﻷﺧﺮﺱ" ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﳌﺼﲑﻳﺔ‪ ،‬ﺃﻥ ﻳﺘﺮﻙ ﺛﺎﱐ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻹﺳﻼﻡ‪،‬‬
‫ﺍﻟﺬﻱ ﻻ ﻓﻬﻢ ﺻﺤﻴﺢ ﻟﻺﺳﻼﻡ ﺑﺪﻭﻧﻪ‪ ،‬ﺑﺄﻳﺪﻱ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﺍﻷﻣﻴﲔ ﺧﺎﺭﺝ ﻋﺼﺮﻫﻢ ﻭﺧﺎﺭﺝ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻟﻴﺠﻠﺒﻮﺍ ﻋﻠﻰ ﺍﳊﻘﻞ‬
‫ﺍﺳﺘﻬﺘﺎﺭﺍﺕ ﺍﳌﺴﺘﻬﺘﺮﻳﻦ ﻭﺟﻬﺎﻻﺕ ﺍﳌﺘﻨﻄﻌﲔ !‬

‫ﻓﻤﺎ ﺑﺎﻟﻚ ﻭﺃﻥ ﻳﻜﻮﻥ ﳍﺆﻻﺀ ﺗﺒﻊ ﻣﻦ ﺍﻟﻀﺤﺎﻳﺎ‪ ،‬ﻳﻘﻠﺪﻭ‪‬ﻢ ﻭﻳﺘﺄﺳﻮﻥ ﲟﻨﺎﻫﺠﻬﻢ ﺗﻠﻚ‪ ،‬ﻭﻋﻠﻰ ﺿﺤﺎﻟﺘﻬﺎ ﻭﻗﻠﺔ ﻏﻨﺎﻫﺎ ﰲ‬
‫ﺍﳊﻘﻞ؟‬
 ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻤﻠﻔﻘﺔ ﻣﻦ ﺧﻼﻝ‬
‫"ﻗﺎﻃﺮﺓ" ﺷﺮﻭﺡ ﺍﻟﻤﺤﺪﺛﻴﻦ‬
‫ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻭﺗﺤﺸﻴﺎﺗﻬﻢ ؟‬

‫ﻋﺮﺿﻨﺎ ﰲ ﺍﻟﺒﺤﺜﲔ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ ﻟﻠﻤﺸﺎﻛﻞ ﺍﻟﺒﻨﻴﻮﻳﺔ ﺍﻟﱵ ﺍﺭﺗﺒﻄﺖ ﺏ "ﺍﳌﺼﻄﻠﺢ" ﻭﻣﺎ ﺗﺮﺗﺐ ﻋﻦ ﺍﻹﺧﻼﻝ ﺑﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺞ‬
‫ﺍﻟﻨﻘﺪﻱ ﺍﻟﺼﺎﺭﻡ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻧﺰﻳﺎﺣﺎﺕ ﻣﻔﻬﻮﻣﻴﺔ ﻋﻠﻰ ﺻﻌﻴﺪ ﺍﻟﺪﻭﺍﻝ ﻭﻣﺪﻟﻮﻻ‪‬ﺎ ﻭﺇﻣﻼﺻﺎﺕ ﻓﻜﺮﻳﺔ ﺗﺮﺗﺒﺖ ﻋﻠﻴﻬﺎ‬
‫ﺑﺪﻭﺭﻫﺎ ﺍﻧﺰﻻﻗﺎﺕ ﻭﺩﺣﺎﺭﻳﺞ ﺧﻄﲑﺓ ﻋﻠﻰ ﻣﺴﺘﻮﻯ ﺍﻟﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﳉﻤﺎﻋﻴﺔ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﺟﻌﻠﺘﻬﻢ ﺃﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻧﻮﻥ‬
‫ﻧ‪‬ﺠﻌﺔ ﻋﻦ ﺃﺻﻮﻝ ﺍﻹﺳﻼﻡ ﺍﳊﻘﺔ ﻭﺃﺷﺪ ﻣﺎ ﻳﻜﻮﻧﻮﻥ ﻧﺄﻳﺎﹰ ﻋﻦ ﺍﳌﻮﺍﺻﻔﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺟﺎﺀﺕ ‪‬ﺎ ﺍﻵﻳﺎﺕ ﺍﶈﻜﻤﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ‬
‫ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻭ ﻣﺜﻠﺘﻬﺎ ﺍﻷﺳﻮﺓ ﺍﻷﳕﻮﺫﺟﺔ ﻟﻠﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪,‬‬

‫ﻭﻻ ﻏﺮﻭ‪ ،‬ﻓﻘﺪ ﺍﺑﺘﻠﻲ ﺍﶈﺪﺛﻮﻥ‪ ،‬ﻭﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺍﻟﺬﻱ ﺑﻠﻐﺖ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻨﻘﺪﻳﺔ ﺫﺭﻭ‪‬ﺎ ﻭﺃﻭﺝ ﺃﻓﻖ ﳍﺎ ﰲ‬
‫ﻋﺼﺮﻩ‪ ،‬ﺑﻔﺴﻮﻟﺔ ﺍﻟﺮﺃﻱ ﻭﺿﻌﻒ ﺍﻟﻌﻘﻞ ﻟﻴﺒﺪﺃ ﺍﳊﻘﻞ ﺳﻘﻮﻃﻪ ﺍﳊﺮ ﻣﺘﻔﻜﻚ ﺍﻷﻳﺪﻱ ﻭﺍﻷﺭﺟﻞ‪ ،‬ﻣﻔﺮﺗﻜﺎ ﻟﻐﺰﻝ ﻭﻧﺴﻴﺞ ﺍﻟﺮﻭﺍﺩ‬
‫ﺍﻷﻭﻝ ﻛﺄﻥ ﱂ ﻳﻐﻨﻮﺍ ﺑﺎﻷﻣﺲ‪ ،‬ﻭﻟﲑﺟﻊ ﺍﻟﻘﻬﻘﺮﻯ ﺇﱃ ﻣﻦ ﺣﻴﺚ ﺍﺑﺘﺪﺃ‪.‬‬

‫ﻭﻗﺪ ﻣﺮ ﺑﻨﺎ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ" ﻣﻦ ﺷﻬﺎﺩﺓ ﺷﺎﻫﺪ ﺍﻟﻘﺮﻥ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﺍﻟﺒﺴﱵ )ﺕ‪ 388 :‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ "ﻣﻌﺎﱂ‬
‫ﺍﻟﺴﻨﻦ" ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﺷﻐﻒ ﺑﻪ ﺍﶈﺪﺛﻮﻥ ﰲ ﻋﺼﺮﻩ‪ ،‬ﻭﺑﻌﺪ ﻗﺮﻥ ﻓﻘﻂ ﻣﻦ ﻭﻓﺎﺓ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻟﻮﻙ ﺍﻟﻀﻌﻴﻒ ﻭﺗﺪﺍﻭﻝ‬
‫ﺍﳌﻮﺿﻮﻉ ﻭﺍﳌﻠﻔﻖ ﻳﻐﺮﺑﻮﻥ ‪‬ﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ ‪.‬‬

‫ﻟﺬﻟﻚ‪ ،‬ﱂ ﻳﻜﻦ ﻏﺮﻳﺒﺎﹰ ﺃﻥ ﻳﺼﻠﻨﺎ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺛﺎﱐ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺴﻔﺴﻒ‬
‫ﺍﻟﻌﺮﺻﺎﺕ ﻣﺘﺼﺪﻉ ﺍﳉﺪﺭﺍﻥ‪ ،‬ﻣﺎﺩﺍﻡ ﻗﺪ ﺗﻌﺎﻭﺭﻩ ﻭﻟﻘﺮﻭﻥ ﻣﺎ ﺑﻌﺪ ﻋﺼﺮ ﺍﳋﻄﺎﰊ‪ ،‬ﺃﺷﺒﺎﻩ ﳏﺪﺛﲔ ﻭﻣﺎ ﻫﻢ ﲟﺤﺪﺛﲔ‪ ،‬ﺇﻻ ﻋﻨﺪ‬
‫ﻣﻦ ﳜﺘﻠﻂ ﻋﻠﻴﻪ ﺍﻟﺒِﺮﺫﹶﻭﻥ ﻣﻊ ﺍﳊﺼﺎﻥ ﺍﳌﹸﻄﹶﻬ‪‬ﻢ‪ ،‬ﻭﻳﺘﺴﺎﻭﻯ ﻋﻨﺪﻩ ﺍﻟﺘﱭ ﻭﺍﻟﺘﱪ‪ ،‬ﻧﺎﻗﻠﲔ ﻟﻠﺒﻬﺮﺝ ﻭﻫﻢ ﳛﺴﺒﻮﻧﻪ ﻣﻦ ﻋﲔ ﻣﻌﺪﻥ‬
‫ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ!‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪2‬‬

‫ﻗﺎﻝ ﺷﺎﻫﺪ ﻋﺼﺮﻩ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﴰﺲ ﺍﻟﺪﻳﻦ‪ ،‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﺎﳝﺎﺯ ﺍﻟﺬﻫﱯ )‪ 673‬ﻫـ ‪ 748 -‬ﻫـ(‬
‫ﰲ "ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ" )‪ ،(237-236 :14‬ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻌﺪ ﺍﳋﻄﺎﰊ ﺑﺪﻫﺮ‪ ،‬ﻭﻫﻮ ﻳﺘﺮﺟﻢ ﻟﺸﻴﺦ ﺍﳊﻨﻔﻴﺔ ﲞﺮﺍﺳﺎﻥ‪ :‬ﺃﰊ‬
‫ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻣﻮﺳﻰ ﺍﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻘﻤﻲ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )ﺕ‪ 305 :‬ﻫـ(‬
‫ﻛﺎﻥ ﻋﺎﱂ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﰲ ﺁﻻﻑ ﺑﻼ ﻣﺪﺍﻓﻌﺔ ﻭﺻﺎﺣﺐ ﺍﻟﺘﺼﺎﻧﻴﻒ ﻣﻨﻬﺎ ﻛﺘﺎﺏ "ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ"‪ ،‬ﻛﺘﺎﺏ ﻧﻔﻴﺲ‪ .‬ﺗﺼﺪﺭ ﺑﻨﻴﺴﺎﺑﻮﺭ‬
‫ﻟﻺﻓﺎﺩﺓ ﻭﲣﺮﺝ ﺑﻪ ﺍﻟﻜﺒﺎﺭ ﻭﺑﻌﺪ ﺻﻴﺘﻪ ﻭﻃﺎﻝ ﻋﻤﺮﻩ ﻭﺃﻣﻠﻰ ﺍﳊﺪﻳﺚ ﻭﻛﺎﻥ ﺻﺎﺣﺐ ﺭﺣﻠﺔ ﻭﻣﻌﺮﻓﺔ ‪.....‬‬

‫ﺑﺎﳊﺪﻳﺚ ﻗﺪ ﺭﺣﻠﻮﺍ ﰲ ﻃﻠﺒﻪ ﻭﺗﻘﺪﻣﻮﺍ ﰲ ﻣﻌﺮﻓﺘﻪ ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ‪:‬‬ ‫ﻓﻜﺎﻥ ﺍﶈﺪﺛﻮﻥ ﺇﺫ ﺫﺍﻙ ﺃﺋﻤﺔ ﻋﺎﳌﲔ ﺑﺎﻟﻔﻘﻪ ﺃﻳﻀﺎ ﻭﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ﺑﺼﺮﺍﺀ‬
‫ﻑ ﺍﶈﺪﺙ ﻗﺪ ﻗﻨﻊ ﺑﺎﻟﺴﻜﺔ ﻭﺍﳋﻄﺒﺔ ﻓﻼ ﻳﻔﻘﻪ ! ﻭﻻ ﳛﻔﻆ ! ﻛﻤﺎ ﺃﻥ ﺍﻟﻔﻘﻴﻪ ﻗﺪ ﺗﺸﺒﺚ ﺑﻔﻘﻪ ﻻ ﳚﻴﺪ ﻣﻌﺮﻓﺘﻪ ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﻫﻮ‬
‫ﺍﳊﺪﻳﺚ ؟ ﺑﻞ ﺍﳌﻮﺿﻮﻉ ﻭﺍﻟﺜﺎﺑﺖ ﻋﻨﺪﻩ ﺳﻮﺍﺀ!!!!‬

‫ﻭﺃﻗﻮﻯ!!!‬ ‫ﺑﻞ ﻗﺪ ﻳﻌﺎﺭﺽ ﻣﺎ ﰲ ﺍﻟﺼﺤﻴﺢ ﺑﺄﺣﺎﺩﻳﺚ ﺳﺎﻗﻄﺔ ﻭﻳﻜﺎﺑﺮ ﺑﺄ‪‬ﺎ ﺃﺻﺢ‬

‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ )ﺍﻧﺘﻬﻰ(‬
‫ﻓﺮﻳﻘﺎﻥ ‪:‬‬ ‫ﻭﻗﺪ ﲢﻤﻞ ﻭﺯﺭ ﻫﺬﺍ ﺍﻟﺒﻠﻴﺔ‬
‫ﺍﻟﻮﺿﺎﻋﻮﻥ ﺍﳌﺨﺘﻠﻘﻮﻥ ﻟﻸﺧﺒﺎﺭ‪ :‬ﻭﻫﺆﻻﺀ‪ ،‬ﻭﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺃﻃﻴﺎﻑ ﻣﺸﺎﺭ‪‬ﻢ ﺍﻟﻮﺍﺳﻌﺔ ﻭﺍﳌﺘﻨﻮﻋﺔ ﻭﺍﳌﺘﺠﺪﺩﺓ ﰲ ﺁﻥ‪ ،‬ﻣﺜﻠﻮﺍ ﺍﻟﺪﺍﺀ ﰲ‬ ‫ﺃ‪.‬‬
‫ﺃﻓﺤﺶ ﻭﺃﺗﻌﺲ ﲤﻈﻬﺮﺍﺗﻪ‪ .‬ﻭﻛﺄﻱ ﺩﺍﺀ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﻳﻨﺘﻈﺮ ﻣﻨﻬﻢ‪ ،‬ﳊﻴﺜﻴﺎﺕ ﺷﱴ‪ :‬ﻛﻔﺴﺎﺩ ﺍﳌﻌﺘﻘﺪ‪ ،‬ﺃﻭ ﺳﻮﺀ ﺍﻟﻄﻮﻳﺔ‪ ،‬ﺃﻭ ﻓﻘﻂ ﻟﻠﺒﻼﻫﺔ‬
‫ﺍﳌﻔﺮﻃﺔ‪ ،‬ﻏﲑ ﺍﻟﺬﻱ ﻛﺮﺳﻮﺍ ﺣﻴﺎ‪‬ﻢ ﻟﻪ‪.‬‬

‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻗﺪ ﳜﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ‪ :‬ﳌﺎﺫﺍ ﻗﺎﻣﻮﺍ ﺑﺬﻟﻚ؟ ﺳﺆﺍﻝ ﻓﺎﺳﺪ ﰲ ﺣﻘﻬﻢ‪ ،‬ﻷﻧﻪ ﺃﺷﺒﻪ ﲟﻦ ﻳﺴﺄﻝ ﻋﻦ ﺍﻟﻔﲑﻭﺳﺎﺕ‬
‫ﻭﺍﳌﻴﻜﺮﻭﺑﺎﺕ ﳌﺎﺫﺍ ﲣﺼﺼﺖ ﰲ ﻭﻇﺎﺋﻔﻬﺎ ﺍﻟﻔﹶﻮ‪‬ﻋ‪‬ﻴﺔ ﺗﻠﻚ؟‬
‫ﻭﻗﺪ ﺑﻠﻐﺖ ﻛﺘﺎﺋﺐ ﻫﺆﻻﺀ‪ ،‬ﻛﻨﻈﺮﺍﺋﻬﻢ ﻣﻦ ﻓﲑﻭﺳﺎﺕ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻣﻦ ﺍﻟﻜﺜﺮﺓ ﻋﻠﻰ ﻣﺮ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻣﺎ ﺟﻌﻞ ﻣﻬﻨﺘﻬﻢ ﺃﺧﺼﺐ‬
‫ﺻﻨﺎﻋﺔ ﺗﻠﻔﻴﻘﻴﺔ ﰲ ﺍﻹﺳﻼﻡ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺃﻛﺜﺮ ﻣﻦ ‪ % 95‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺪﻭﻧﺔ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺑﺄﻳﺪﻳﻨﺎ ﺍﻟﻴﻮﻡ ﺃﻭ ﺍﻟﺮﺍﺋﺠﺔ‬
‫ﻋﻠﻰ ﺍﻷﻟﺴﻨﺔ ﻫﻲ ﻣﻦ ﺟﺮﺍ‪‬ﻢ‪.‬‬

‫ﻭﻳﻜﻔﻲ ﻟﻠﺘﺬﻛﲑ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ﻳﺴﺘﻄﻊ‪ ،‬ﻭﻋﻠﻰ ﻋﻠﻮ ﻛﻌﺒﻪ‪ ،‬ﻭﻣﺮﺍﺳﻪ‪ ،‬ﻭﺳﺒﻘﻪ‪ ،‬ﺃﻥ ﳚﺪ ﻣﻦ ﺑﲔ ﺍﻟﺴﺘﻤﺎﺋﺔ ﺃﻟﻒ ﻃﺮﻳﻖ‪ 1‬ﺍﻟﱵ‬
‫ﻗﻴﻞ ﺑﺄﻧﻪ ﻛﺎﻥ ﳛﻔﻈﻬﺎ ﺳﻮﻯ‪ 7008‬ﺑﺎﳌﻜﺮﺭ ﺑﺘﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻣﻨﻬﺎ ‪ 1341‬ﺧﱪﺍﹰ ﻣﻌﻠﻘﺎﹰ‪ ،‬ﻓﻴﻤﺎ ﻭﺻﻠﻨﺎ ﻣﻦ ﺻﺤﻴﺤﻪ‬
‫ﺑﺮﻭﺍﻳﺔ ﺃﰊ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻣﻄﺮ ﺍﻟﻔﹶﺮ‪‬ﺑﺮﻱ )ﺕ‪ 320 :‬ﻫـ‪ 932/‬ﻡ(‪ ،2‬ﻭﻫﻲ ﻣﻦ ﻏﲑ ﺍﳌﻜﺮﺭ ﻻ ﺗﺰﻳﺪ ﻋﻠﻰ‬
‫ﺣﻮﺍﱄ ‪ 2602‬ﻓﻘﻂ‪.‬‬

‫‪ 1‬ﻭﻻ ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﻟﻮ ﺻﺤﺖ ﻧﺴﺒﺘﻪ ﻟﻠﺒﺨﺎﺭﻱ‪ ،‬ﺳﻮﻯ ﺍﻟﻄﺮﻕ‪ .‬ﻷﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺍﻟﺼﺤﺎﺡ ﻭﻏﲑ ﺍﻟﺼﺤﺎﺡ ﻟﻮ ﺗﺘﺒﻌﺖ ﻣﻦ ﺍﳌﺴﺎﻧﻴﺪ ﻭﺍﳉﻮﺍﻣﻊ‬
‫ﻭﺍﻟﺴﻨﻦ ﻭﺍﻷﺟﺰﺍﺀ ﻭﻏﲑﻫﺎ ﻣﺎ ﺑﻠﻐﺖ ﻣﺌﺔ ﲬﺴﲔ ﺃﻟﻔﺎ ﻭﺗﺒﻌﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﻞ ﻭﺍﺣﺪ ﳛﻔﻆ ﻣﺎ ﻓﺎﺕ ﺍﻷﻣﺔ ﲨﻴﻌﻪ ﻣﻊ ﺍﻧﻪ ﺇﳕﺎ ﺣﻔﻈﻪ ﻣﻦ ﺃﺻﻮﻝ ﻣﺸﺎﳜﻪ ﻭﻫﻲ‬
‫ﻣﻮﺟﻮﺩﺓ‪.‬‬
‫‪ 2‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﰲ "ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" )‪ ،(468 :1‬ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ ‪ -‬ﺑﲑﻭﺕ‪" :1379 ،‬ﻓﺠﻤﻴﻊ ﺃﺣﺎﺩﻳﺜﻪ ﺑﺎﳌﻜﺮﺭ ﺳﻮﻯ ﺍﳌﻌﻠﻘﺎﺕ ﻭﺍﳌﺘﺎﺑﻌﺎﺕ ﻋﻠﻰ ﻣﺎ ﺣﺮﺭﺗﻪ‬
‫ﻭﺃﺗﻘﻨﺘﻪ ﺳﺒﻌﺔ ﺁﻻﻑ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﺳﺒﻌﺔ ﻭﺗﺴﻌﻮﻥ ﺣﺪﻳﺜﺎ")‪} (7397‬ﺑﻴﻤﺎ ﺗﺮﻗﻴﻢ "ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﺍﻟﺬﻱ ﺑﺄﻳﺪﻳﻨﺎ ﻳﺼﻞ ﺇﱃ )‪ {(7563‬ﻭﺑﻘﻲ ﺍﳌﻜﺮﺭﻣﻦ ﺍﳌﺘﻮﻥ ﺍﳌﻮﺻﻮﻟﺔ‬
‫ﺃﻟﻔﺎﻥ ﻭﺳﺖ ﻣﺌﺔ ﻭﺣﺪﻳﺜﺎﻥ )‪ .(2602‬ﻭﺍﳌﺮﺍﺩ ‪‬ﺬﺍ ﺍﻟﻌﺪﺩ‪ :‬ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻔﺮﺑﺮﻯ ﻓﺄﻣﺎ ﺭﻭﺍﻳﺔ ﲪﺎﺩ ﺑﻦ ﺷﺎﻛﺮ ﺍﻟﻨ‪‬ﺴ‪‬ﻮﻱ )ﺕ‪ 290 :‬ﻫـ‪ 902/‬ﻡ( ﻓﻬﻲ‬
‫ﺩﻭ‪‬ﺎ ﲝﻮﺍﱄ ﻣﺎﺋﱴ ﺣﺪﻳﺚ )‪ .(200‬ﻭﺃﻧﻘﺺ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺭﻭﺍﻳﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻌﻘﻞ ﺍﻟﻨ‪‬ﺴﻔﻲ )‪ 295‬ﻫـ‪ 907 /‬ﻡ( ﻓﺈ‪‬ﺎ ﺗﻨﻘﺺ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﻟﻔﺮﺑﺮﻯ ﺣﻮﺍﱄ ﺛﻼﲦﺎﺋﺔ‬
‫ﺣﺪﻳﺚ )‪.(300‬‬
‫‪3‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﻭﺑﻌﻤﻠﻴﺔ ﺣﺴﺎﺑﻴﺔ ﺑﺴﻴﻄﺔ ﳒﺪ ﺃﻥ ﻧﺴﺒﺔ ﻣﺎ ﺍﻧﺘﻘﻰ ﺍﻟﺒﺨﺎﺭﻱ ﻟﺼﺤﻴﺤﻪ ﻣﻘﺎﺭﻧﺔ ﻣﻊ ﺍﳋﻤﺴﲔ ﺃﻟﻒ ﻣﱳ‪ ،‬ﻋﻠﻰ ﺃﻛﺜﺮ ﺗﻘﺪﻳﺮ‪،‬‬
‫ﺍﳌﺘﻮﻓﺮﺓ ﰲ ﻛﻞ ﺍ‪‬ﺎﻣﻴﻊ ﺍﻟﱵ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻻ ﺗﺘﺠﺎﻭﺯ ﺳﻘﻒ ‪ % 5‬ﻓﻘﻂ ﻭﻫﻲ ﻧﺪﺭﺓ‪ ،‬ﺃﺷﺒﻪ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺇﺑﺮﺓ ﰲ ﻗﺸﺔ ﺗﱭ‪.‬‬

‫ﻭﻫﺬﺍ ﻣﺎ ﳝﻜﻦ ﻷﻱ ﻗﺎﺭﺉ ﺃﻥ ﻳﺄﺧﺬ ﻓﻜﺮﺓ ﻋﻨﻪ‪ ،‬ﲟﺠﺮﺩ ﻣﺮﺍﺟﻌﺔ ﺑﻌﺾ ﲣﺮﳚﺎﺗﻨﺎ ﺍﻻﺳﺘﻘﺼﺎﺋﻴﺔ ﻭﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻟﺒﻌﺾ ﺍﻷﺧﺒﺎﺭ‬
‫ﺍﻟﺸﺎﺋﻌﺔ‪ ،‬ﻛﻤﺎ ﰲ‪" :‬ﺧﻠﻖ ﺍﷲ ﺁﺩﻡ ﻋﻠﻰ ﺻﻮﺭﺗﻪ ﻃﻮﻟﻪ ﺳﺘﻮﻥ ﺫﺭﺍﻋﺎﹰ" ﰲ‪" :‬ﺇﺟﺎﺑﺔ ﻧﺘﺎﻟﻴﺎ)‪ ،" (Reply to Natalia,‬ﻭ"ﺍﳌﻬﺪﻱ‬
‫ﺍﻟﻼﻣﺘﻨﻈﺮ ﻻ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻭﻻ ﻋﻨﺪ ﺍﻟﺴﻨﺔ ﻭﻻ ﻋﻨﺪ ﺍﻟﱪﺗﻐﺎﻝ"‪ ،‬ﻭ"ﺍﻷﺋﻤﺔ ﻣﻦ ﻗﺮﻳﺶ"‪ ،‬ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﳌﻠﻔﻘﺔ‬
‫ﻭﺍﳌﺨﺘﺮﻋﺔ ﻷﻏﺮﺍﺽ ﺷﱴ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‪(alhiwar.org)}.‬‬

‫ﻭﺍﶈﺪﺛﻮﻥ ﺍﳌﻐﻔﻠﻮﻥ‪ :‬ﻭﻫﺆﻻﺀ‪ ،‬ﻣﺜﻠﻮﺍ ﺣﺼﺎﻥ ﻃﺮﻭﺍﺩﺓ ﻟﻠﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺴﻴﺎﺭ ﺍﻟﺴﺮﻳﻊ ﺍﻟﺬﻱ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺃﻥ ﳝﺮﺭﻭﺍ ﻓﻮﻗﻪ ﻛﻞ‬ ‫ﺏ‪.‬‬
‫ﺧ‪‬ﺒ‪‬ﻬﻢ ﻭﻣﻜﺮﻫﻢ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻨﻜﺘﺸﻒ ﺑﺬﻫﻮﻝ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﳌﱪﺯﻳﻦ ﰲ ﺍﳊﻘﻞ‪ ،‬ﻭﻟﻴﺲ ﻓﺤﺴﺐ ﺍﳍﻤﻞ ﻭﺍﻟﻨﻜﺮﺍﺕ ﻣﻦ‬
‫ﺑﻴﻨﻬﻢ‪.‬‬

‫ﻭﻟﻜﻮﻥ ﺍﻟﻐﻔﻠﺔ ﻭﻗﻠﺔ ﺍﳌﻨﻄﻖ ﺻﻔﺔ ﻻﺯﻣﺔ ﳉﻤﻬﺮﺓ ﻫﺬﺍ ﺍﻟﻔﺮﻳﻖ ﺍﻷﺧﲑ‪ ،‬ﻭﻋﻠﻰ ﻣﺮ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﺣﻴﺚ ﺍﻟﻌﺒﺎﻗﺮﺓ‪ ،‬ﻭﺫﻭﻱ ﺍﻟﻨﺒﻮﻍ‪،‬‬
‫ﻭﺍﻷﻓﺬﺍﺫ‪ ،‬ﻭﺍﻟﻔﻄﺎﺣﻞ‪ ،‬ﺍﻟﺬﻳﻦ ﺃِﺭﺑﻮﺍ ﺑﺪ‪‬ﻓﹾﻊ ﻫﺬﺍ ﺍﻟﺰﻳﻒ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﻛﺎﻧﻮﺍ ﺩﻭﻣﺎﹰ ﻗﻠﺔ ﻭﻳﻌﺪﻭﻥ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺍﻷﺻﺎﺑﻊ‬
‫ﻣﻘﺎﺭﻧﺔ ‪‬ﺬﺍ ﺍﳉﻤﻬﻮﺭ‪ ،‬ﻓﻘﺪ ﺍﻣﺘﻨﻊ‪ ،‬ﻭﰲ ﺍﳌﻄﻠﻖ‪ ،‬ﺃﻥ ﺗﺘﺤﻘﻖ ﻓﻴﻬﻢ ﺷﺮﻭﻁ ﺍﳌﻬﻨﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺘﺨﺼﺺ ﰲ ﺷﻐﻞ ﻣﻨﺼﺐ ﺍﻟﺴﺪﺍﻧﺔ‬
‫ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﻻﻧﻌﺪﺍﻡ ﺍﻷﻫﻠﻴﺔ ﺃﻭﻻﹰ‪ ،‬ﰒ ﻻﻓﺘﻘﺎﺩ ﺍﻟﻜﻔﺎﺀﺓ ﺍﳌﻄﻠﻮﺑﺔ ﺛﺎﻧﻴﺔ‪ ،‬ﰒ ﻟﻘﻠﺔ ﻏﻨﺎﻫﻢ ﻓﻴﻤﺎ ﺍﻧﺘﺪﺑﻮﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻟﻠﻘﻴﺎﻡ ﺑﻪ ﻟﻀﻌﻒ ﺍﻟﻄﺎﻟﺐ ﻭﺍﳌﻄﻠﻮﺏ ﰲ ﺃﺷﺨﺎﺻﻬﻢ ‪.‬‬

‫ﻭﻟﻮﻻ ﻭﻋﻲ ﻭﻋﻄﺎﺀ ﺍﻟﻔﻄﺎﺣﻞ ﻣﻦ ﺍﻟﺮﻋﻴﻞ ﺍﻷﻭﻝ ﺍﻟﺬﻳﻦ ﺃﺭﺳﻮﺍ ﺍﳊﻘﻞ ﻋﻠﻰ ﺃﺳﺲ ﺻﻠﺒﺔ ﻭﺭﺍﺳﺨﺔ ﺍﻟﺒﻨﻴﺎﻥ‪ ،‬ﻭﺭ‪‬ﻋ‪‬ﻲ‪ ‬ﺃﻭﱄ ﺑﻘﻴﺔ‬
‫ﻣﻦ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺑﻌﺾ ﻫﺎﺗﻪ ﺍﻟﺮﺳﻮﻡ ﻭﻫﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ ﰲ ﺍﻟﻨﻘﺪ ﻭﺇﻥ ﻋﻠﻰ ﺍﺣﺘﺸﺎﻡ‪ ،‬ﻟﺸ‪‬ﻨ‪‬ﻊ‪ ‬ﺍﻟﺸ‪‬ﻨ‪‬ﺎﺭ‪ ‬ﺑﺎﳊﻘﻞ‪،‬‬
‫ﳌﺎ ﺃﳊﻘﺘﻪ ﻫﺬﻩ ﺍﳉﻤﻬﺮﺓ ﻣﻦ ﺍﳌﻐﻔﻠﲔ‪ ،‬ﺑﺒﻼﻫﺘﻬﻢ‪ ،‬ﻣﻦ ﻋﺎﺭ ﻭﺷﻨﺎﺭ ﺑﺜﺎﱐ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻹﺳﻼﻡ‪.‬‬

‫ﻓﻼﻓﺘﻘﺎﺩ ﻫﺬﻩ ﺍﻟﺰﻣﺮﺓ ﻣﻦ ﺍﳌﺘﻄﻔﻠﲔ ﻋﻠﻰ ﺍﳊﻘﻞ ﻟﺸﺮﻭﻁ ﺍﳌﻬﻨﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﺛﺒﺘﻨﺎ ﰲ ﺣﻖ ﺑﻌﻀﻬﻢ ﰲ ﺑﻌﺾ ﻣﺆﻟﻔﺎﺗﻨﺎ‪ ،‬ﻭﻋﻠﻰ ﻣﺎ‬
‫ﺳﻨﺜﺒﺖ ﳎﺪﺩﺍﹰ ﰲ ﺣﻖ ﺑﻌﻀﻬﻢ ﺍﻵﺧﺮ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﳑﻦ ﻫﻢ ﰲ ﺃﻋﻴﻨﻬﻢ ﻭﺃﻋﲔ ﻏﲑﻫﻢ ﺃﻛﱪ ﻣﻨﻬﻢ ﺑﻜﺜﲑ!‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﺗﺼﺪﺭﻫﻢ‬
‫ﳊﺮﺱ ﺍﳌﺮﺟﻌﻴﺔ ﺃﺷﺒﻪ ﲟﻦ ﻳﺴﺘﻐﻴﺚ ﻣﻦ ﺍﻟﺮﻣﻀﺎﺀ ﺑﺎﻟﻨﺎﺭ !‬

‫ﻓﻼ ﻫﻢ ﺭﺯﻗﻮﺍ ﺍﻟﻔﻬﻢ ﻟﻴﺘﻔﻄﻨﻮﺍ ﺇﱃ ﺇﺭﺏ ﻭﺩﻫﻲ ﻭﺧﺒﺚ ﺍﻟﻮﺿﺎﻋﲔ‪ ،‬ﻛﻲ ﻳﻘﻔﻮﺍ ﳍﻢ ﺑﺎﳌﺮﺻﺎﺩ‪ ،‬ﻭﻻ ﻛﺎﻥ ﺍﻟﺬﻛﺎﺀ ﻭﺍﺗﻘﺎﺩ‬
‫ﺍﻟﺬﻫﻦ ﺻﻔﺔ ﻻﺯﻣﺔ ﻣﻦ ﺻﻔﺎ‪‬ﻢ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻓﺘﺨﺮ ﺃﺣﺪ ﻣﺘﺄﺧﺮﻳﻬﻢ ﻭﻫﻮ‪ :‬ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺑﻜﺮ‬
‫ﺍﻟﺴﻴﻮﻃﻲ )‪ 849‬ﻫـ ‪ 911 -‬ﻫـ( ﺭﲪﻪ ﺍﷲ ﺑﺄﻥ ﺍﷲ ﻛﺮﻩ ﺇﻟﻴﻪ ﺍﳌﻨﻄﻖ !‪ ،‬ﻛﻲ ﻳﺒﺪﻋﻮﺍ ﰲ ﺗﻠﻘﻒ ﻛﻞ ﻣﺎ ﻳﻠﻘﻲ ﺑﻪ‬
‫ﺍﻟﺴﺤﺮﺓ ﻣﻦ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ‪ ،‬ﻋﺎﻣﻠﲔ ﺑﺎﻟﺸﻌﺎﺭ ﺍﻟﻌﻤﺮﻱ‪" :‬ﻟﺴﺖ ﺧﺒﺎﹰ ﻭﻻ ﺍﳋﺐ ﳜﺪﻋﲏ"‪ ،‬ﻭﻻ ﻣﻦ ﺫﻭﻱ ﺍﻟﻌﻠﻢ ﺍﳌﻮﺳﻮﻋﻲ‬
‫ﺍﳌﺨﻀﺮﻡ ﺍﳌﺘﻌﺪﺩ ﺍﻟﺘﺨﺼﺼﺎﺕ ﻛﻲ ﻳﻔﻜﻮﺍ ﺷﻔﺮﺍﺕ‪ ،‬ﻭﺃﻟﻐﺎﺯ ﻏﺮﺍﺋﺐ ﻭﻣﻌﻀﻼﺕ ﺍﳌﺘﻮﻥ‪ ،‬ﻭﻻ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﳊﺪﻭﺱ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﻛﻲ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﲢﺴﺲ ﺍﳌﻔﺘﺮﻳﺎﺕ ﻭﺍﺻﻄﻴﺎﺩﻫﺎ ﻗﺒﻞ ﺃﻥ ﲣﺘﻠﻂ ﺑﺎﳌﺮﺟﻌﻴﺔ‪....،‬‬

‫ﻟﺬﻟﻚ ﱂ ﻳﻜﻦ ﻏﺮﻳﺒﺎﹰ ﺃﻥ ﻳﻘﻌﻮﺍ ﰲ ﺣﻴ‪‬ﺺ ﺑ‪‬ﻴ‪‬ﺺ ﻻ ﻃﺎﻗﺔ ﻟﻌﻘﻮﳍﻢ ﺑﻪ‪ .‬ﺣﻴﺚ ﺑﺪﻝ ﺃﻥ ﻳﻌﻤﻠﻮﺍ ﻋﻠﻰ ﺑﻨﺎﺀ ﺍﳌﻮﺍﻧﻊ‪ ،‬ﻭﺗﻜﺜﲑ‬
‫ﺍﳊﻮﺍﺟﺰ‪ ،‬ﰲ ﻃﺮﻳﻖ ﺍﻷﺧﺒﺎﺭ ﻗﺒﻞ ﺍﻟﻘﺒﻮﻝ ‪‬ﺎ‪ ،‬ﻭﺗﺸﻴﻴﺪ ﻗﻠﻊ ﺟﺪﻳﺪﺓ ﻭﺭﺹ ﺃﺳﻮﺍﺭ ﺍﻟﻘﻠﻊ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺃﺛﺒﺘﺖ ﳒﺎﻋﺘﻬﺎ ﰲ ﻣﻨﻊ‬
‫ﺗﺴﺮﺏ ﺃﻱ ﺩﺧﻴﻞ ﺃﻭ ‪‬ﺮﺝ ﳐﺘﻠﻖ ﺇﱃ ﺣﺪﻳﺚ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺟﺪﻧﺎﻫﻢ‪ ،‬ﻋﻠﻰ ﻋﻜﺲ ﺫﻟﻚ ﻛﻠﻪ‪،‬‬
‫ﻳﺘﺨﺼﺼﻮﻥ ﰲ ﻓﺘﺢ ﺍﻟﺜﻐﺮﺍﺕ ﻭﺍﳌﻨﺎﻓﺬ ﳍﺬﺍ ﺍﻟﺪﺧﻴﻞ ﺍﻵﻓِﻦ ﺑﺎﻟﻌ‪‬ﻴﻮﺏِ‪ ،‬ﺑﻞ ﻭﺍﻟﺘﺴﺘﺮ ﻋﻠﻴﻪ ﺑﺘﻮﺍﻃﺆ ﻣﻜﺸﻮﻑ ﻭﺃﺑﻠﻪ ﰲ ﺃﺣﺎﻳﲔ‬
‫ﻛﺜﲑﺓ‪ ،‬ﻟﻴﺘﺴﻠﻞ ﻟﻮﺍﺫﺍﹰ ﺇﱃ ﻫﺬﻩ ﺍﻟﻘﻠﻌﺔ ﺍﳌﻨﻴﻌﺔ ﺍﻟﱵ ﺭﺹ ﺑﻨﻴﺎ‪‬ﺎ ﺍﻟﺼﻠﺐ ﺍﻟﺮﻭﺍﺩ ﺍﻷﻭﻝ ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻷﺋﻤﺔ‪ :‬ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪4‬‬

‫ﻭﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﳛﲕ ﺑﻦ ﻣﻌﲔ‪ ،‬ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ‪ ،‬ﻭﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻬﻢ ﺍﷲ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻧﻄﺒﻖ ﻋﻠﻴﻬﻢ‪ ،‬ﳊﺸﻮﻳﺘﻬﻢ ﻭﻏﻔﻠﺘﻬﻢ‬
‫ﺍﻟﺰﺍﺋﺪﺗﲔ ﻋﻦ ﺍﳊﺪ ﻭﺻﻒ‪ :‬ﺣﺎﻣﻴﻬﺎ ﻣﻐﻔﻠﻴﻬﺎ‪.‬‬

‫ﻭﺑﺎﺧﺘﻼﻁ ﺣﺎﺑﻞ ﺇﻓﻚ ﻭﺧﺪﺍﻉ ﺍﻟﻔﺮﻳﻖ ﺍﻷﻭﻝ ﺑﻨﺎﺑﻞ ﺑﻼﻫﺔ ﻭﻗﻠﺔ ﻏﻨﻴﺔ ﺍﻟﻔﺮﻳﻖ ﺍﻟﺜﺎﱐ‪ ،‬ﺃﺻﺎﺏ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻃﺆ‬
‫ﺑﺎﻟﻌﺮﺽ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺑﺎﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ‪ ،‬ﺷﺮ ﻋﻈﻴﻢ ﻭﻣﺴﺘﻄﲑ ﻻ ﺯﺍﻟﺖ ﺍﳌﺮﺟﻌﻴﺔ ﺗﺌﻦ ﻣﻦ ﻭﻃﺄﺗﻪ ﻭﻣﻦ ﲢﻤﻞ ﺗﺒﻌﺎﺗﻪ ﻭﺇﱃ‬
‫ﺍﻟﻴﻮﻡ‪،‬‬
‫ﻭﻗﺪ ﺃﻋﻴﺎﱐ ﺍﻟﻄﻠﺐ ﰲ ﺇﳚﺎﺩ ﺗﻔﺴﲑ ﻣﻘﻨﻊ ﻭﻣﻨﻄﻘﻲ ﳍﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺮﺿﻴﺔ ﺍﳌﺄﻓﻮﻧﺔ ﺍﻟﱵ ﻗﻞ ﺃﻥ ﺳﻠﻢ ﻣﻦ ﻋﺪﻭﺍﻫﺎ ﻭﻋﻮﺍﺭﻫﺎ‬
‫ﺃﺣﺪ ﻣﻦ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺎ ﺑﻌﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺇﱃ ﺃﻥ ﺳﻠﻤﺖ ﻣﺮﻏﻤﺎﹰ ﺑﺄﻥ ﺍﻹﺭﺙ ﺍﻟﺜﻘﺎﰲ ﳍﺆﻻﺀ ﺍﶈﺪﺛﲔ ﻃﻐﻰ‬
‫ﺩﻭﻣﺎ ﻋﻠﻰ ﻣﻨﻄﻘﻬﻢ ﺍﻟﻔﻄﺮﻱ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﳊﻴﺜﻴﺎﺕ ﻟﺼﻴﻘﺔ ﺑﺎﻟﺒﻴﺌﺎﺕ ﺍﳌﺘﺨﻠﻔﺔ ﻭﺍﳌﻨﺤﻄﺔ ﺍﻟﱵ ﺃﻓﺮﺯ‪‬ﻢ ﻭﺍ‪‬ﺘﻤﻌﺎﺕ ﺍﻟﱵ ﻋﺎﺷﻮﺍ‬
‫ﻭﺗﺮﻋﺮﻋﻮﺍ ﻓﻴﻬﺎ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺃﻃﺮﺕ ﻣﻌﺎﺭﻓﻬﻢ ﻭﳕﻄﺖ ﺳﻠﻮﻛﻬﻢ‪.‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﺎﱂ‪ ،‬ﻣﻬﻤﺎ ﻛﱪ ﺷﺄﻧﻪ ﺃﻭ ﻋﻠﺖ ﻣﱰﻟﺘﻪ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﺫﺍ ﺩﻳﻦ ﻭﺃﺧﺎ ﻭﺭﻉ‪ ،‬ﺃﻡ ﻛﺎﻥ ﺯﻧﺪﻳﻘﺎﹰ ﺃﺭﻋﻨﺎﹰ ﺑﻴ‪‬ﻦ ﺍﳊﻤﺎﻗﺔ‬
‫ﻭﺍﻟﺴﺨﻒ ﻭﻻ ﻳﺪﺭﻱ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﳐﻪ‪ ،‬ﻳﻈﻞ ﻣﻊ ﺫﻟﻚ ﺗﺎﺑﻌﺎﹰ ﰲ ﻓﻜﺮﻩ ﻭﺗﺼﻮﺭﻩ ﻭﺇﺩﺭﺍﻛﻪ ﻟﻠﻌﺎﱂ ﺣﻮﻟﻪ ﻟﻨﻤﻂ ﺍﻷﻓﻜﺎﺭ‬
‫ﺍﻟﺴﺎﺋﺪﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﻟﺬﻱ ﺗﺮﰉ ﻭﺗﺮﻋﺮﻉ ﻓﻴﻪ ﰲ ﺁﺧﺮ ﺍﳌﻄﺎﻑ‪ ،‬ﻭﻻ ﳝﻜﻨﻪ ﺍﻟﺒﺘﺔ ﺃﻥ ﻳﻨﻔﺼﻞ ﻭﺟﺪﺍﻧﻴﺎﹰ ﻋﻦ ﺗﻮﺟﻬﺎﺕ ﳎﺘﻤﻌﻪ ﺃﻭ‬
‫ﺃﻥ ﻳﺴﺘﻘﻞ ﺍﺳﺘﻘﻼﻻﹰ ﺗﺎﻣﺎﹰ ﻋﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﺎﺋﺪﺓ ﻓﻴﻪ ﺳﻮﻯ ﺑﺼﻌﻮﺑﺔ ﻛﺒﲑﺓ ﻭﰲ ﺣﺎﻻﺕ ﻧﺎﺩﺭﺓ ‪.‬‬

‫ﻭﻣﱴ ﺣﺼﻠﺖ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺓ ﺍﻟﻄﻔﺮﺓ‪ ،‬ﻓﻬﻲ ﺗﻈﻞ ﺍﺳﺘﺜﻨﺎﺀً ﰲ ﺍﻟﻘﺎﻋﺪﺓ ﻭﰲ ﺣﻜﻢ ﺍﻟﻨﺎﺩﺭ‪ ،‬ﻟﻴﻈﻞ ﺍﳌﻨﻈﻮﺭ ﺍﻟﺬﻱ ﻳﻄﻞ ﺑﻪ‬
‫ﺍﻟﻌﺎﱂ ﻋﻠﻰ ﺣﻘﻞ ﲣﺼﺼﻪ ﳜﻀﻊ ﰲ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﰲ ﺍﳌﻄﻠﻖ‪ ،‬ﻟﻠﺜﻘﺎﻓﺔ ﺍﻟﱵ ﻳﻨﺘﻤﻲ ﺇﻟﻴﻬﺎ ﻭﻻ ﻓﻜﺎﻙ ‪.‬‬

‫ﻭﺍﻷﻣﺮ ﺍﳌﺆﻛﺪ ﺍﻟﺬﻱ ﺗﺸﻬﺪ ﻟﻪ ﻭﻗﺎﺋﻊ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻫﻮ ﺃﻥ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺍﻟﻨﺎﺩﺭﺓ ﺍﳊﺪﻭﺙ ﺫﺍ‪‬ﺎ‪ ،‬ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻨﺒﺜﻖ ﻣﻦ ﻓﺮﺍﻍ‪،‬‬
‫ﻭﻻ ﺃﻥ ﺗﺮﻯ ﺍﻟﻨﻮﺭ ﻭﻳﻜﺘﺐ ﳍﺎ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻨﺠﺎﺡ‪ ،‬ﻟﺘﺤﺪﺙ ﺍﻻﻧﻘﻼﺑﻴﺔ ﺍﳌﻨﺸﻮﺩﺓ ﰲ ﺍ‪‬ﺘﻤﻊ ﺍﳌﻌﲏ‪ ،‬ﻭﺍﻟﻄﻔﺮﺓ ﺍﳊﻀﺎﺭﻳﺔ ﺍﻟﱵ‬
‫ﲣﺮﺟﻪ ﻣﻦ ﻇﻠﻤﺎﺕ ﻣﻮﺭﻭﺛﻪ ﺍﻵﻓﻦ ﺇﱃ ﻧﻮﺭ ﻣﺴﺘﻘﺒﻠﻪ ﺍﻟﻮﺍﻋﺪ‪ ،‬ﺑﺪﻭﻥ ﺣﺼﻮﻝ ﻓﻬﻢ ﻭﻣﺆﺍﺯﺭﺓ ﻣﻦ ﻃﺮﻑ ﺍﳌﺘﺨﺼﺼﲔ‬
‫ﻭﺍﻷﺭﳛﻴﲔ ﻣﻦ ﺫﻭﻱ ﺍﻟﻔﻬﻢ ﻭﺍﳊﺠﻰ‪ ،‬ﻭﺑﺪﻭﻥ ﻣﺸﺎﺭﻛﺘﻬﻢ ﺍﻟﻔﻌﻠﻴﺔ ﰲ ﻣﻘﺎﺭﻋﺔ ﺍﻷﻓﻜﺎﺭ ﺍﳌﻄﺮﻭﺣﺔ ﻣﻦ ﺃﺟﻞ ﺇﻧﻀﺎﺟﻬﺎ‬
‫ﻭﺇﲦﺎﺭﻫﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺩﻭﻥ ﺩﻋﻢ‪ ،‬ﻭﻣﺴﺎﻧﺪﺓ‪ ،‬ﻭﺭﻋﺎﻳﺔ‪ ،‬ﻭﺗﺸﺠﻴﻊ‪ ،‬ﻭﺗﺒﲏ ﻣﻦ ﻃﺮﻑ ﺃﺻﺤﺎﺏ ﺍﻟﻨﻔﻮﺫ ﻭﺍﻟﺴﻠﻄﺎﻥ ﺍﳌﺘﻨﻮﺭﻳﻦ‪،‬‬
‫ﺧﺼﻮﺻﺎﹰ ﻭﻣﺆﺳﺴﺎﺕ ﺍﻹﺳﻼﻡ ﻣﻌﻄﻠﺔ‪ ،‬ﻭﺇﻻ ﻗﺒﻌﺖ ﺍﻷﻓﻜﺎﺭ ﰲ ﺃﺫﻫﺎﻥ ﺃﺻﺤﺎ‪‬ﺎ ﻭﻋﺸﺸﺖ ﻟﺘﻤﻮﺕ ﲟﻮ‪‬ﻢ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺆﺛﺮ‬
‫ﰲ ﺍ‪‬ﺘﻤﻊ ﺃﻭ ﲢﻮﻝ ﻭﺟﻬﺘﻪ ﺃﻭ ﻭﺟﻬﺔ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬

‫ﻭﻛﻲ ﻻ ﺗﺬﻫﺐ ﺍﺳﺘﻐﺎﺛﺔ ﻭﻻ ﺻﻴﺤﺔ ﻛﻞ ﻣﻦ ﺍﳋﻄﺎﰊ ﺃﻭ ﺍﻟﺬﻫﱯ ﺃﺩﺭﺍﺝ ﺍﻟﺮﻳﺎﺡ‪ ،‬ﻓﺎﻟﺘﻐﻴﲑ ﳚﺐ ﺃﻥ ﻳﺒﺪﺃ ﺑﺈﺭﺟﺎﻉ ﺍﻷﻣﻮﺭ ﺇﱃ‬
‫ﻧﺼﺎ‪‬ﺎ ﻭﺫﻟﻚ ﺑﺈﻋﺎﺩﺓ ﺍﻟﻨﻘﺪ ﳎﺪﺩﺍﹰ ﺇﱃ ﻋﺮﺷﻪ ﻻ ﻳﻌﻠﻮ ﻓﻮﻗﻪ ﻋﺎﱂ ﺃﻭ ﻣﺘﻌﺎﱂ ﻭﻻ ﻳﻨﺎﺯﻋﻪ ﰲ ﺳﻠﻄﺎﻧﻪ ﻣﻨﺎﺯﻉ‪ ،‬ﻭﺇﺧﻀﺎﻉ‬
‫ﺍﶈﺪﺛﲔ ﻭﺇﻧﺘﺎﺟﻬﻢ ﺍﻟﻔﻜﺮﻱ ﺃﻭ ﺍﻟﻌﻠﻤﻲ ﻟﺴﻠﻄﺘﻪ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺍﺗﻘﺎﺀ ﻟﺰﻻ‪‬ﻢ ﺍﻟﻜﺜﲑﺓ ﺍﳊﺪﻭﺙ ﺃﻭﻻ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺗﺸﻬﺪ ﺑﻪ ﻭﻗﺎﺋﻊ‬
‫ﺍﻟﺘﺎﺭﻳﺦ ﻭﻋﻠﻰ ﻣﺎ ﺳﻨﺜﺒﺖ ﺑﻌﺪ ﻗﻠﻴﻞ‪ ،‬ﻣﺎﺩﺍﻣﻮﺍ ﻛﺴﻮﺍﻫﻢ ﻣﻦ ﺍﻟﺒﺸﺮ ﻏﲑ ﻣﱰﻫﲔ ﻭﻻ ﻣﻌﺼﻮﻣﲔ ﻣﻨﻬﺎ‪ ،‬ﻭﺛﺎﻧﻴﺎﹰ ﻷﻥ ﻫﺬﺍ ﻣﻄﻠﺐ‬
‫ﺷﺮﻋﻲ ﻣﻠﺰﻡ ﰲ ﲢﺮﱘ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺒﻠﻴﺪ ﺃﻭ ﺍﻟﻘﻔﻮ ﺑﻐﲑ ﻋﻠﻢ ﺃﻭ ﺩﻟﻴﻞ ‪.‬‬

‫ﻭ‪‬ﺬﺍ ﺍﻟﺘﻘﻠﻴﺪ ﺍﳉﺪﻳﺪ ﰲ ﺍﻟﻨﻘﺪ‪ ،‬ﻭ‪‬ﺬﺍ ﺍﻟﺘﻤﺤﻴﺺ ﻏﲑ ﺍﶈﺎﰊ ﻣﻦ ﻃﺮﻑ ﺍﻷﻗﺮﺍﻥ‪ ،‬ﻧﻜﻮﻥ ﻗﺪ ﻭﺿﻌﻨﺎ ﺍﻟﻘﻄﺎﺭ ﳎﺪﺩﺍﹰ ﻋﻠﻰ‬
‫ﺳﻜﺘﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺯﺍﻍ ﻋﻨﻬﺎ ﻟﻘﺮﻭﻥ‪ ،‬ﻭﺿﻤﻨﺎ ﺍﺳﺘﻤﺮﺍﺭﻳﺔ ﻋﻄﺎﺀ ﺍﳊﻘﻞ‪ ،‬ﻭﺇﻻ ﻭﻗﻊ ﺍﳉﻤﻴﻊ ﰲ ﻣﺄﺯﻕ ﻻ ﳐﺮﺝ ﻣﻨﻪ ﻭﺣﻞ ﺑﺎﳊﻘﻞ‬
‫ﺍﻟﺒﻮﺍﺭ ﺣﺎﻝ ﻣﺎ ﺣﺼﻞ ﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻘﻬﻴﺔ‪ ،‬ﻭﰲ ﻭﻗﺖ ﻣﺒﻜﺮ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻨﺎ ﻣﻦ ﺷﻬﺎﺩﰐ ﻛﻞ ﻣﻦ ﺃﰊ ﺳﻠﻴﻤﺎﻥ‬
‫ﺍﳋﻄﺎﰊ )‪ 319‬ﻫـ ‪ 388 -‬ﻫـ( ﰲ ﻛﺘﺎﺑﻪ "ﻣﻌﺎﱂ ﺍﻟﺴﻨﻦ" ﻭﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ )ﺕ‪ 748 :‬ﻫـ( ﰲ "ﺳﲑ ﺃﻋﻼﻡ‬
‫ﺍﻟﻨﺒﻼﺀ‪".‬‬
‫‪5‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﻭﺣﱴ ﻳﻜﻮﻥ ﻟﻜﻼﻣﻨﺎ ﻫﺬﺍ ﺇﺳﻘﺎﻁ ﻣﻮﺿﻮﻋﻲ ﻭﻣﺒﺎﺷﺮ ﻋﻠﻰ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ‪ ،‬ﻓﺴﻨﻤﺜﻞ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻘﻮﺍﺭﻉ ﺍﳊﺎﻟﻘﺎﺕ ﻟﻠﺪﻳﻦ‪،‬‬
‫ﺑﺴﺒﺐ ﻣﻦ ﻫﺬﻩ ﺍﻟﺜﻘﺔ ﺍﳌﻔﺮﻃﺔ ﻭﺍﻟﻌﻤﻴﺎﺀ ﰲ ﺍﻷﺷﺨﺎﺹ‪ ،‬ﲟﱪﺯ ﰲ ﺍﳊﻘﻞ ﻏﲑ ﻣﺪﻓﻮﻉ‪ ،‬ﻭﻓﻄﺤﻞ ﻧﺎﺑﻐﺔ ﻻ ﻳﺸﻖ ﻟﻪ ﻏﺒﺎﺭ ﻭﻫﻮ‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪6‬‬

‫ﻣﻦ ﻫﻔﻮﺍﺕ ﺍﻟﺬﺍﺗﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﺤﺮﻡ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻬﺎ‬

‫ﺗﻔﺮﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺑﺈﺧﺮﺍﺝ ﺧﱪ ﻣﻔﺮﺩ ﻏﺮﻳﺐ ﻣﻨﻜﺮ ﰲ ﺍﻟﺼﺤﻴﺢ ﰲ ﻛﺘﺎﺏ‪" :‬ﺍﻟﺮﻗﺎﻕ"‪ ،‬ﺍﳋﱪ ﺭﻗﻢ‪6021 :‬‬
‫ﻓﻘﺎﻝ‪:‬‬

‫ﺣ‪ ‬ﺪﺛﹶﻨِﻲ)‪ (VI‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦِ ﻛﹶﺮ‪‬ﺍﻣ‪‬ﺔﹶ }ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ }ﺍﻟﻌﺠﻠﻰ‪ :‬ﺃﺑﻮ ﺟﻌﻔﺮ‪ ،‬ﻭﻗﻴﻞ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻮﰲ‪ ،‬ﰒ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 256 :‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﺣ‪ ‬ﺪﺛﹶﻨ‪‬ﺎ )‪(V‬ﺧ‪‬ﺎﻟِﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺨ‪‬ﻠﹶﺪٍ }ﺃﺑﻮ ﺍﳍﻴﺜﻢ ﺍﻟﻘﻄﻮﺍﱐ ﺍﻟﻜﻮﰲ )ﺕ‪ 213 :‬ﻫـ( ﻭﻫﻮ‬
‫ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﻭﺻﺎﺣﺐ ﻣﻨﺎﻛﲑ‪ ،‬ﻭﻳﻨﻔﺮﺩ ﺑﺄﺳﺎﻧﻴﺪ ﻳﺮﻭﻱ ﺍﻟﺜﻘﺎﺕ ﺧﻼﻓﻬﺎ‪ ،‬ﻭﻻ ﳛﺘﺞ ﺑﻪ{‪ ،‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ )‪(IV‬ﺳ‪‬ﻠﹶﻴ‪‬ﻤ‪‬ﺎﻥﹸ ﺑ‪‬ﻦ‪ ‬ﺑِﻼﻝٍ }ﺍﻟﻘﺮﺷﻰ‬
‫ﺍﻟﺘﻴﻤﻰ‪ :‬ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﺃﻳﻮﺏ ﺍﳌﺪﱏ )ﺕ‪ 177 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣ‪ ‬ﺪﺛﹶﻨِﻲ )‪(III‬ﺷ‪‬ﺮِﻳﻚ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِ ﺍﻟﻠﱠﻪِ ﺑ‪‬ﻦِ ﺃﹶﺑِﻲ ﻧ‪‬ﻤِﺮٍ }‬
‫ﺍﻟﻘﺮﺷﻰ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳌﺪﱏ )ﺕ‪ 140 :‬ﻫـ(‪ ،‬ﻗﺎﻝ ﺍﺑﻦ ﻣﻌﲔ‪ :‬ﻻ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭ ﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ‪ ،‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﺻﺪﻭﻕ ﳜﻄﺊ{‪ ،‬ﻋ‪‬ﻦ‪(II) ‬ﻋ‪‬ﻄﹶﺎﺀٍ }ﺑﻦ ﻳﺴﺎﺭ ﺍﳍﻼﱃ‪ :‬ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﺃﻭ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﺃﻭ ﺃﺑﻮ ﻳﺴﺎﺭ ﺍﳌﺪﱏ ﺍﻟﻘﺎﺹ‪ ،‬ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ ﺃﻡ‬
‫ﺍﳌﺆﻣﻨﲔ )ﺕ‪ 94 :‬ﻫـ ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦ‪(I) ‬ﺃﹶﺑِﻲ ﻫ‪‬ﺮ‪‬ﻳ‪‬ﺮ‪‬ﺓﹶ ﻗﹶﺎﻝَ‪ :‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺻ‪‬ﻠﱠﻰ ﺍﻟﻠﱠﻬﻢ ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻭ‪‬ﺳ‪‬ﻠﱠﻢ‪ :‬ﺇِﻥﱠ ﺍﻟﻠﱠﻪ‪ ‬ﻗﹶﺎﻝﹶ ‪:‬‬

‫ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺩ‪‬ﻯ ﻟِﻲ ﻭ‪‬ﻟِﻴ‪‬ﺎ ﻓﹶﻘﹶﺪ‪ ‬ﺁﺫﹶﻧ‪‬ﺘ‪‬ﻪ‪ ‬ﺑِﺎﻟﹾﺤ‪‬ﺮ‪‬ﺏِ ﻭ‪‬ﻣ‪‬ﺎ ﺗ‪‬ﻘﹶﺮ‪‬ﺏ‪ ‬ﺇِﻟﹶﻲ‪ ‬ﻋ‪‬ﺒ‪‬ﺪِﻱ ﺑِﺸ‪‬ﻲ‪‬ﺀٍ ﺃﹶﺣ‪‬ﺐ‪ ‬ﺇِﻟﹶﻲ‪ ‬ﻣِﻤ‪‬ﺎ ﺍﻓﹾﺘ‪‬ﺮ‪‬ﺿ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﻭ‪‬ﻣ‪‬ﺎ ﻳ‪‬ﺰ‪‬ﺍﻝﹸ ﻋ‪‬ﺒ‪‬ﺪِﻱ ﻳ‪‬ﺘ‪‬ﻘﹶﺮ‪‬ﺏ‪ ‬ﺇِﹶﻟ ‪‬ﻲ‬
‫ﺑِﺎﻟﻨ‪‬ﻮ‪‬ﺍﻓِﻞِ ﺣ‪‬ﺘ‪‬ﻰ ﺃﹸﺣِﺒ‪‬ﻪ‪ ‬ﻓﹶِﺈﺫﹶﺍ ﺃﹶﺣ‪‬ﺒ‪‬ﺒ‪‬ﺘ‪‬ﻪ‪ ‬ﻛﹸﻨ‪‬ﺖ‪ ‬ﺳ‪‬ﻤ‪‬ﻌ‪‬ﻪ‪ ‬ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺴ‪ ‬ﻤﻊ‪ ‬ﺑِﻪِ ﻭ‪‬ﺑ‪‬ﺼ‪ ‬ﺮﻩ‪ ‬ﺍﻟﱠﺬِﻱ ﻳ‪‬ﺒ‪‬ﺼِﺮ‪ ‬ﺑِﻪِ ﻭ‪‬ﻳ‪ ‬ﺪﻩ‪ ‬ﺍﻟﱠﺘِﻲ ﻳ‪‬ﺒ‪ِ ‬ﻄﺶ‪ ‬ﺑِﻬ‪‬ﺎ ﻭ‪‬ﺭِﺟ‪‬ﻠﹶﻪ‪ ‬ﺍﻟﱠﺘِﻲ ﻳ‪‬ﻤ‪‬ﺸِﻲ ﺑِﻬ‪‬ﺎ‬
‫ﻭ‪‬ﺇِﻥﹾ ﺳ‪‬ﺄﹶﻟﹶﻨِﻲ ﻷﻋ‪‬ﻄِﻴ‪‬ﻨ‪‬ﻪ‪ ‬ﻭ‪‬ﹶﻟﺌِﻦِ ﺍﺳ‪‬ﺘ‪‬ﻌ‪‬ﺎﺫﹶﻧِﻲ ﻷﻋِﻴ ﹶﺬﻧ‪‬ﻪ‪ ‬ﻭ‪‬ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﺩ‪‬ﺩ‪‬ﺕ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺷﻲ‪‬ﺀٍ ﺃﹶﻧ‪‬ﺎ ﻓﹶﺎﻋِﻠﹸﻪ‪ ‬ﺗ‪‬ﺮ‪‬ﺩ‪‬ﺩِﻱ ﻋ‪‬ﻦ‪ ‬ﻧ‪ ‬ﹾﻔﺲِ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻦِ ﻳ‪‬ﻜﹾ ‪‬ﺮﻩ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﺃﹶﻛﹾﺮ‪‬ﻩ‪‬‬
‫ﻣ‪‬ﺴ‪‬ﺎﺀَﺗ‪‬ﻪ‪.‬‬

‫ﺍﳋﱪ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻟﻨﺎ ﻣﺄﺧﺬﺍﻥ ﻋﻠﻰ ﻫﺬﺍ‬

‫ﻓﻬﻮ ﻏﺮﻳﺐ ﻣﺘﻔﺮﺩ ﺗﻔﺮﺩﺍﹰ ﻣﻄﻠﻘﺎﹰ ﰲ ﺳﺖ ﻃﺒﻘﺎﺕ ﻣﺘﺘﺎﻟﻴﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺴﻨﺪ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺸﻴﻊ ﰲ ﺟﻴﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺎ ﺑﻌﺪﻩ!‪ .‬ﻭﻣﻦ ﻫﺬﻩ‬ ‫ﺃ‪.‬‬
‫ﺍﳊﻴﺜﻴﺔ ﻓﺪﺭﺟﺔ ﺍﺣﺘﻤﺎﻟﻴﺔ ﺳﻼﻣﺔ ﺍﳋﱪ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻌﻔﻮﻳﺔ ﻭﺍﻟﻌﺎﺭﺿﺔ ﺍﻟﱵ ﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﳏﺪﺙ ﰲ ﺍﻟﻨﻘﻞ‪ ،‬ﻻ ﺗﺘﻌﺪﻯ ﻧﺴﺒﺔ‬
‫‪ % 3.125‬ﻋﻠﻰ ﺍﻟﺴﻠﻢ ﺍﻟﺜﻨﻮﻱ ﺍﳌﻌﻴﺎﺭ ﺇﱃ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻧﺼﻔﻬﺎ ﻓﻘﻂ ﺃﻱ‪ % 1.56 :‬ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻋﻠﻰ‬
‫ﻣﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ ﻻﺣﻘﺎﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ‪.‬‬

‫ﺃﻱ ﺃﻥ ﺍﺣﺘﻤﺎﻝ ﲢﺮﻳﻒ ﻛﻼﻡ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻨﻘﻞ ﻫﺆﻻﺀ ﺍﻟﺮﻭﺍﺓ ﺍﳌﺘﻔﺮﺩﻳﻦ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻳﺘﻌﺪﻯ‬
‫ﺣﺪﻭﺩ ‪ % 98‬ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻄﺎﺭﺋﺔ ﺃﻭ ﺍﻟﻨﺴﻴﺎﻥ ﺍﻟﻌﺎﺭﺽ ﻷﺣﺪ ﺭﻭﺍﺓ ﺍﻟﺴﻨﺪ‪،‬‬
‫ﻭﻫﻮ ﻣﺎ ﻻ ﻳﺴﻠﻢ ﻣﻨﻪ ﺃﺣﺪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﻟﺘﺤﺮﻳﻒ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻘﻞ ﺍﳌﺘﻔﺮﺩ ﻫﻮ ﺍﳌﺘﻮﻗﻊ ﺣﺼﻮﻟﻪ ﻭﺑﺎﺣﺘﻤﺎﻝ ﻗﺮﻳﺐ ﻣﻦ‬
‫‪ % 100‬ﻭﻟﻴﺲ ﺍﻟﻌﻜﺲ ! ﻋﻠﻰ ﻣﺎ ﻇﻦ ﺍﻟﻘﺪﻣﺎﺀ‪.‬‬

‫ﺃﺭﺣﺎﻡ ﺃﻭ ﺍﺗﺴﺎﻕ!‬ ‫ﰒ ﺇﻥ ﻣﱳ ﺍﳋﱪ ﺷﻨﻴﻊ ﺷﻨﺎﻋﺔ ﻻ ﺗﻄﺎﻕ ﻭﻟﻴﺲ ﻟﻪ ﻣﻊ ﺍﻟﻌﻘﻴﺪﺓ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺷﻴﺠﺔﹶ‬ ‫ﺏ‪.‬‬

‫ﻭﻧﺴﺘﻐﺮﺏ ﺑﺎﻟﺘﺎﱄ‪ :‬ﺃﻥ ﳚﺪ ﺧﱪ ﻫﺬﻩ ﻣﻮﺍﺻﻔﺎﺗﻪ ﻃﺮﻳﻘﻪ ﺇﱃ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﺿﺪﺍﹰ ﻋﻠﻰ ﺍﻟﻌﻘﻴﺪﺓ‪ ،‬ﻭﺿﺪﺍﹰ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﻣﻜﺎﻧﻪ ﺍﻟﻠﻼﺋﻖ ﺑﻪ ﻫﻮ ﻣﺰﺑﻠﺔ ﺍﻟﺘﺎﺭﻳﺦ !؟‬
‫ﻭﻟﻜﻲ ﺃﻳﺴﺮ ﺍﻟﻔﻬﻢ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺎﺩﻱ ﻭﺃﻗﻨﻌﻪ ﺑﺪﻋﻮﺍﻱ‪ ،‬ﻭﻫﻲ ﺩﻋﻮﻯ ﻛﺒﲑﺓ‪ ،‬ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻟﻪ ﺑﻌﺾ ﺇﳌﺎﻡ ﺑﻌﻠﻮﻡ ﺍﳊﺪﻳﺚ‬
‫ﺃﻡ ﻋﺪﻡ ﺫﻟﻚ ﲟﺮﺓ‪ ،‬ﻓﺴﻮﻑ ﺃﺗﺒﻊ ﺍﳋﻄﻮﺍﺕ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﰲ ﻋﺮﺽ ﺍﳌﺴﺎﺋﻞ ﻋﻠﻴﻪ ﺣﱴ ﻳﻜﻮﻥ ﺣﻜﻤﻪ ﻋﻠﻴﻬﺎ ﺣﻜﻢ ﻋﺎﺭﻑ‬
‫ﻣﱰﻩ ﻋﻦ ﺍﻷﻏﺮﺍﺽ ﻭﺍﻟﺸﻄﻂ‪:‬‬
‫‪7‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﺳﻮﻑ ﺃﻗﻮﻡ ﺑﺎﺩﺉ ﺫﻱ ﺑﺪﺀ ﺑﺘﺨﺮﻳﺞ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻭﺭﺩ ‪‬ﺎ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻭﻃﻮﻝ ﻧﻔﺲ‪ ،‬ﻋﻤﻼﹰ ﺑﻘﺎﻋﺪﺓ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬ ‫ﺕ‪.‬‬
‫ﺟﻌﻔﺮ ﺍﳌﺪﻳﲏ )‪ 161‬ﻫـ ‪ 234 -‬ﻫـ( ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬

‫ﺃﻥ ﺍﳋﱪ ﺇﺫﺍ ﱂ ﺗﺴﺘﻮﻑ ﻃﺮﻗﻪ ﺗﻌﺬﺭ ﺍﳊﻜﻢ ﻋﻠﻴﻪ‬

‫ﻭﻣﺴﺎﻋﺪﺓ ﻟﻠﻘﺎﺭﺉ ﰲ ﻫﻀﻢ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﳉﺎﻓﺔ‪ ،‬ﺣﺎﻝ ﺃﻱ ﲣﺼﺺ‪ ،‬ﻓﺴﻮﻑ ﺃﻋﻤﻞ ﻋﻠﻰ ﻋﺮﺿﻬﺎ ﻋﻠﻴﻪ ﰲ ﺛﻮﺏ ﻗﺸﻴﺐ ﻻﺟﺌﺎﹰ ﺇﱃ‬ ‫ﺙ‪.‬‬
‫ﺍﻟﻔﻮﺍﺻﻞ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺍﶈﺴﻨﺎﺕ ﺍﻟﻌﺮﺿﻴﺔ‪ ،‬ﻟﻴﺲ ﺑﻐﺮﺽ ﺍﻟﺘﻨﻤﻴﻖ ﻭﺍﻟﺘﺰﻭﻳﻖ‪ ،‬ﻭﺇﳕﺎ ﻟﺼﻌﻮﺑﺔ ﺗﺘﺒﻊ ﺃﻗﻮﺍﻝ ﺍﳊﻔﺎﻅ ﻭﺃﺻﺤﺎﺏ ﺍﳉﺮﺡ‬
‫ﻭﺍﻟﺘﻌﺪﻳﻞ ﰲ ﻣﺌﺎﺕ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻷﳋﺺ ﻟﻪ ﻣﻦ ﺃﻗﺮﺏ ﻃﺮﻳﻖ ﺣﻜﻤﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺇﻣﺎ ﻣﻜﺘﻔﻴﺎﹰ ﲝﻜﻢ ﺍﺑﻦ ﺣﺠﺮ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﺍﳌﻌﲏ‬
‫ﻣﻦ ﻛﺘﺎﺑﻪ‪" :‬ﺗﻘﺮﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ"‪ ،‬ﻣﺎ ﱂ ﻳﻜﻦ ﺍﻟﺮﺍﻭﻱ ﳐﺘﻠﻒ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻣﺘﻄﻠﺒﺎﹰ ﻟﺘﻌﻤﻖ ﻭﲤﺤﻴﺺ ﺯﺍﺋﺪﻳﻦ ﲝﺴﺐ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﺍﳌﻘﺎﻡ‪،‬‬
‫ﻭﻟﻦ ﺃﻋﺮﺽ ﻋﻠﻴﻪ ﺃﻗﻮﺍﻝ ﻣﻦ ﺃﺣﺎﻛﻤﻬﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻲ ﻣﻨﺎﻁ ﺩﻋﻮﺍﻱ ﺿﺪﻫﻢ‪ :‬ﺑﻜﻮ‪‬ﻢ ﺣﺸﻮﻳﺔ ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻭﰲ ﺍﳌﻄﻠﻖ‪ ،‬ﰲ‬ ‫ﺝ‪.‬‬
‫ﺃﻱ ﺇﺷﻜﺎﻝ ﳏﻞ ﺍﻟﱰﺍﻉ‪ ،‬ﺣﱴ ﺃﻛﻮﻥ ﻗﺪ ﺃﻣﺪﺩﺗﻪ ﺑﻜﻞ ﺑﺎﳌﻌﻄﻴﺎﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ ﻭﺑﻜﻞ ﺍﳊﻴﺜﻴﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺃﻭ ﺍﳋﻔﻴﺔ‬
‫ﺍﳌﺮﺗﺒﻄﺔ ﺑﻪ‪ ،‬ﻛﻲ ﻳﺘﻤﻜﻦ ﻛﻘﺎﺿﻲ ﻣﻦ ﺗﺘﺒﻊ ﻣﻨﻄﻖ ﺍﶈﺪﺙ ﺍﳌﺘﺄﺧﺮ ﻭﺧﻴﻮﻁ ﻓﻜﺮﻩ ﻣﻦ ﻃﺮﻑ ﺧﻔﻲ‪ ،‬ﻗﺒﻞ ﺃﻥ ﳛﺎﻛﻤﻪ ﺇﱃ ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﻭﺣﺪﻫﺎ ﻭﻻ ﺷﻲﺀ ﺁﺧﺮ ﺳﻮﺍﻫﺎ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﻮﻓﺮﺕ ﻟﺪﻳﻪ ﺍﳌﻌﺮﻓﺔ ﻭﺍﻹﺣﺎﻃﺔ ﺍﻟﻀﺮﻭﺭﻳﺘﲔ ﲜﺬﻭﺭ ﺍﳌﺴﺄﻟﺔ ﻭﲝﻴﺜﻴﺎ‪‬ﺎ‪ ،‬ﻟﻴﻘﻀﻲ ﻓﻴﻬﺎ ﺑﺮﺃﻳﻪ‬
‫ﻛﻤﺠﺘﻬﺪ ﰲ ﻣﺴﺄﻟﺔ ﻻ ﻳﺸﻖ ﻟﻪ ﻓﻴﻬﺎ ﻏﺒﺎﺭ‪ ،‬ﻭﻫﻮ ﻭﺍﺛﻖ ﻣﻦ ﺇﺻﺪﺍﺭ ﺍﳊﻜﻢ ﺍﻟﺼﻮﺍﺏ ﺍﻟﺬﻱ ﻻ ﻳﻨﻘﺾ ﻋﻠﻴﻪ ﺑﺎﻻﺳﺘﺌﻨﺎﻑ ‪.‬‬

‫ﺡ‪ .‬ﻭﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ ﻫﻨﺎ ﺃﺭﺑﻌﺔ ﻣﺂﺭﺏ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻀﻴﻬﺎ ﻭﻫﻲ ﻏﲑ ﻣﺴﺘﻘﻠﺔ ﻋﻦ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ‪:‬‬

‫ﺍﻹﺳﻼﻡ ‪.‬‬ ‫ﺃﻭﻻﹰ‪ :‬ﺍﻟﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺗﻮﻛﻴﻞ ﻣﺜﻞ ﻫﺆﻻﺀ ﺍﳌﻐﻔﻠﲔ ﺑﺎﻟﺴﺪﺍﻧﺔ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﻛﺎﻥ ﺧﻄﺄ ﻓﺎﺣﺸﺎﹰ ﻭﺭﺯﻳﺔ ﺍﺑﺘﻠﻲ ‪‬ﺎ‬
‫ﻭﺛﺎﻧﻴﺎﹰ‪ :‬ﺗﺪﺭﻳﺐ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺎﺩﻱ ﻋﻠﻰ ﺍﻻﻋﺘﺪﺍﺩ ﺑﻨﻔﺴﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ ،‬ﻣﺴﺘﻌﻴﻨﺎﹰ ﲟﺎ ﻗﺪﻣﻨﺎﻩ ﻟﻪ ﻣﻦ ﻣﻌﻄﻴﺎﺕ‪ ،‬ﻭﺃﻣﺜﻠﺔ‪،‬‬
‫ﻭﻣﺮﺍﺟﻊ‪ ،‬ﻭﺗﻠﻤﻴﺤﺎﺕ‪ ،‬ﻟﻴﺘﺨﺬ ﻣﻦ ﲨﺎﻋﻬﺎ ﺗﻜﺄﺓ ﻭﻣﱪﺭﺍﹰ ﺷﺮﻋﻴﺎﹰ ﻟﻮﻟﻮﺝ ﺍﳊﻘﻞ ﻣﻦ ﺑﺎﺑﻪ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﻟﻴﺄﺧﺬ ﻋﻠﻰ ﻋﺎﺗﻘﻪ ﻣﺴﺘﻘﺒﻼﹰ‬
‫ﺍﻟﺘﻌﺮﻑ ﻋﻦ ﻛﺜﺐ ﻭﲞﻄﻰ ﺣﺜﻴﺜﺔ ﻋﻠﻰ ﻣﺸﻜﻼﺗﻪ ﻭﻣﻌﻀﻼﺗﻪ‪ ،‬ﻛﻔﺮﺽ ﻣﻦ ﻓﺮﻭﺽ ﺍﻟﻌﲔ ﻣﻦ ﺃﺟﻞ ﺍﳌﺴﺎﳘﺔ ﰲ ﺇﺣﻴﺎﺋﻪ‪،‬‬
‫ﻣﺎﺩﺍﻡ ﺍﳊﻘﻞ ﻗﺪ ﻋﺎﱏ ﻣﻦ ﺍﳋﺬﻻﻥ ﺍﳌﺮﻳﺮ ﺑﺎﻻﺗﻜﺎﻝ ﻋﻠﻰ "ﻓﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ" ﺣﲔ ﻭ‪‬ﺳ‪‬ﺪ‪ ‬ﺍﻷﻣﺮ ﺇﱃ ﻏﲑ ﺃﻫﻠﻪ‪ ،‬ﺇﱃ ﺃﻥ ﻳﺴﺘﻮﻱ‬
‫ﺍﳊﻘﻞ ﻗﺎﺋﻤﺎﹰ ﻋﻠﻰ ﺳﻮﻗﻪ ﻛﻤﺎ ﻛﺎﻥ ﰲ ﻋﻬﺪﻩ ﺍﻟﺰﺍﻫﺮ ﻭﻛﻤﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﺷﺮﻋﺎﹰ ﻭﻋﻠﻤﺎﹰ ﻭﻣﻨﻬﺠﺎﹰ‪.‬‬

‫ﻭﺛﺎﻟﺜﺎﹰ‪ :‬ﻫﺶ ﻛﻞ ﺍﻟﺬﺑﺎﺏ ﺍﻵﻓﻦ ﺍﻟﺬﻱ ﺗﻐﺬﻯ ﻋﻠﻰ ﻗﺼﻌﺔ ﺍﳊﻘﻞ ﻟﻘﺮﻭﻥ ﻭﱂ ﻳﺄﺕ ﻣﻨﻬﻢ ﺧﲑ ﻭﺇﺑﺪﺍﳍﻢ ﺑﻴﻌﺎﺳﺐ ﻣﻌﺎﺻﺮﺓ‬
‫ﻻﻗﺤﺔ ﻟﻠﺤﻘﻞ ﻭﻣﻔﻴﺪﺓ ﻟﻪ ﻭﳍﺎ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻔﻄﺮﻱ ﰲ ﲢﺴﺲ ﺃﻋﺪﺍﺀ ﺍﳌﺮﺟﻌﻴﺔ ﻭﺍﳉﺮﺃﺓ ﻭﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻬﺎ ﺑﻀﺮﺍﻭﺓ‬
‫ﺇﻥ ﺩﻋﺖ ﺍﳊﺎﺟﺔ ﺃﻭ ﺍﻟﻀﺮﻭﺭﺓ !‬

‫ﻭﺭﺍﺑﻌﺎﹰ‪ :‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻷﻫﻢ‪ ،‬ﻋﺪﻡ ﺗﺮﻙ ﺍﻟﻌﺬﺭ ﻷﻱ ﻗﺎﺭﺉ ﻳﻘﻒ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺒﺤﻮﺙ‪ ،‬ﰲ ﻋﺪﻡ ﺍﳌﺴﺎﳘﺔ ﰲ ﻫﺬﺍ ﺍﻹﺣﻴﺎﺀ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﺃﻥ ﻳﻜﻮﻥ ﲟﱰﻟﺔ "ﺍﻟﺸﻴﻄﺎﻥ ﺍﻷﺧﺮﺱ"‪ ،‬ﺍﻟﺬﻱ ﻻ ﻳﻬﺘﻢ ﺑﺄﻫﻢ ﺃﻣﺮ ﳚﺐ ﺃﻥ ﻳﺸﻐﻞ ﺑﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﳛﻈﻰ‬
‫ﺑﺮﻋﺎﻳﺘﻬﻢ‪ ،‬ﺃﻭ ﳑﻦ ﻻ ﻳﻬﻤﻪ ﺃﻣﺮ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺷﻲﺀ‪.‬‬

‫ﻭﻛﻠﻲ ﻳﻘﲔ‪ ،‬ﺑﺄﻥ ﺍﻟﻘﺮﺍﺀ ﺳﻴﻜﺘﺸﻔﻮﻥ ﻣﺎ ﺍﻛﺘﺸﻒ ﻛﺎﺗﺐ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﺑﺬﻫﻮﻝ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﺑﺄﻥ ﺍﻟﺼﻮﺍﺏ ﺳﻴﺤﺎﻟﻔﻬﻢ ﰲ‬
‫ﺃﺣﻜﺎﻣﻬﻢ ﺣﻮﻝ ﻣﺴﺎﺋﻞ ﺍﻟﱰﺍﻉ‪ ،‬ﻟﻴﺤﻜﻤﻮﺍ ﺑﱪﺩ ﺍﻟﻴﻘﲔ ﻋﻠﻰ ﺍﳋﱪ ﺃﻭ ﺍﳌﺴﺄﻟﺔ ﺍﳌﺜﺎﺭﺓ ﲟﺎ ﺗﺴﺘﺤﻖ ﻭﲟﺎ ﺗﺴﺘﻮﺟﺒﻪ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ‬
‫ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﻣﻦ ﺩﻭﻥ ﺗﻜﻠﻒ ﳐﻞ ﺃﻭ ﲤﺤﻞ ﺑﻌﻴﺪ ﺃﻭ ﻣﻬﺎﺗﺮﺍﺕ ﺳﺨﻴﻔﺔ‪ ،‬ﻭﺑﺄﻥ ﺃﺣﻜﺎﻣﻬﻢ ﺳﺘﺘﺼﻒ‪ ،‬ﻟﻴﺲ ﻓﺤﺴﺐ ﺑﺎﻟﻌﻠﻤﻴﺔ‬
‫ﻭﺑﺎﳌﻨﻬﺠﻴﺔ‪ ،‬ﺑﻞ ﺳﺘﻜﻮﻥ ﻣﻮﺿﻮﻋﻴﺔ ﺇﱃ ﺃﻗﺼﻰ ﺍﳊﺪﻭﺩ ﺍﳌﻤﻜﻨﺔ‪ ،‬ﻷ‪‬ﺎ ﺳﺘﻜﻮﻥ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺃﻫﻮﺍﺋﻬﻢ ﻭﻋﻦ‬
‫ﺫﺍﺗﺎﻧﻴﺎ‪‬ﻢ‪.‬‬

‫ﺍﷲ‪.‬‬ ‫ﻓﻠﻨﺸﺮﻉ ﺇﺫﻥ ﻋﻠﻰ ﺑﺮﻛﺔ‬

‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪8‬‬

‫ﺍﳋﱪ‪:‬‬ ‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ‪" :‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ" )‪ (1463 :4‬ﲞﺼﻮﺹ ﻫﺬﺍ‬

‫ﻭﻫﻮ ﻣﻦ ﺃﻏﺮﺏ ﺷﻲﺀ ﰲ ﺍﻟﺼﺤﻴﺢ !!! ﻣﺎ ﺃﺗﻰ ﺑﻪ ﺳﻮﻯ ﺍﺑﻦ ﻛﺮﺍﻣﺔ‬
‫‪3‬‬
‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ‪ :‬ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺰﻛﻲ ﺍﳌﺰﻱ ﰲ‪ " :‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ" )‪(5460 /97 :26‬‬
‫ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ‪ ......،‬ﻭﻟﻴﺲ ﻟﻪ ﻋﻨﻪ ﰲ ﺍﻟﺼﺤﻴﺢ ﻏﲑﻩ ﻭﻫﻮ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﻟﺼﺤﻴﺢ ﳑﺎ ﺗﻔﺮﺩ ﺑﻪ ﺷﺮﻳﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ‬
‫ﺑﻦ ﺃﰊ ﳕﺮ‪ ،‬ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‪ ،‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ‪ ،‬ﻭﺗﻔﺮﺩ ﺑﻪ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﻋﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺑﻼﻝ‪ ،‬ﻋﻦ ﺷﺮﻳﻚ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ ﺯﻳﻦ ﺍﻟﺪﻳﻦ‪ :‬ﻋﺒﺪ ﺍﻟﺮﺣﻴﻢ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﺮﺍﻗﻲ )ﺕ‪ 806 :‬ﻫـ( ﰲ‪" :‬ﺍﳌﻐﲏ ﻋﻦ ﲪﻞ ﺍﻷﺳﻔﺎﺭ ﰲ ﺍﻷﺳﻔﺎﺭ‬
‫ﰲ ﲣﺮﻳﺞ ﻣﺎ ﰲ ﺍﻹﺣﻴﺎﺀ )ﻳﻌﲏ‪ -‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﻷﰊ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ ( ﻣﻦ ﺍﻷﺧﺒﺎﺭ" )‪ (26 :2‬ﰲ ﻫﺬﺍ ﺍﳋﱪ ‪:‬‬

‫ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﻧﻔﺮﺩ ﺑﻪ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ ﻭﻫﻮ ﻣﺘﻜﻠﻢ ﻓﻴﻪ‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻔﺮﺝ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺭﺟﺐ ﺍﳊﻨﺒﻠﻲ )ﺕ‪ 750 :‬ﻫـ(‬
‫ﺃﻥ‪:‬‬ ‫ﻫﻮ ﻣﻦ ﻏﺮﺍﺋﺐ ﺍﻟﺼﺤﻴﺢ ﺗﻔﺮﺩ ﺑﻪ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﻋﻦ ﺧﺎﻟﺪ ﻭﻟﻴﺲ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﻣﻊ‬
‫ﻣﻨﺎﻛﲑ‪.‬‬ ‫ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻭﻏﲑﻩ ﻭﻗﺎﻟﻮﺍ‪ :‬ﻟﻪ‬ ‫ﺃ(‬
‫ﺑﻌﺾ ﻧﺴﺦ ﺍﻟﺼﺤﻴﺢ ﻣﻨﺴﻮﺑﺎ ﻛﺬﻟﻚ !‬ ‫ﻭﻋﻄﺎﺀ ﺍﻟﺬﻱ ﰲ ﺇﺳﻨﺎﺩﻩ ﻗﻴﻞ ﺃﻧﻪ ﺍﺑﻦ ﺃﰊ ﺭﻳﺎﺡ ﻭﻗﻴﻞ ﺇﻧﻪ ﺍﺑﻦ ﻳﺴﺎﺭ ﻭﺇﻧﻪ ﻭﻗﻊ ﰲ‬ ‫ﺏ(‬
‫ﻋﻦ ﻣﻘﺎﻝ !‬ ‫ﻭﻗﺪ ﺭﻭﻱ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻭﺟﻮﻩ ﺃﺧﺮ ﻻ ﲣﻠﻮ ﻛﻠﻬﺎ‬ ‫ﺕ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻭﺍﺿﺢ ﺟﻠﻲ ﻣﻦ ﻛﻼﻡ ﻫﺆﻻﺀ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﻣﻦ ﺍﻹﺷﻜﺎﻻﺕ ﺍﳌﺜﺎﺭﺓ ﺃﻥ ﺍﳋﱪ ﻟﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻟﺼﺤﻴﺢ‬
‫ﲝﺎﻝ‪ ،‬ﺑﻠﻪ ﺿﻌﻴﻒ ﻭﳐﺘﻠﻖ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﻛﻞ ﻃﺮﻗﻪ ﻻ ﲣﻠﻮ ﻣﻦ ﻣﻘﺎﻝ‪ ،‬ﲝﺴﺐ ﻣﺎ ﻗﺮﺭ ﺍﺑﻦ ﺭﺟﺐ ﺭﲪﻪ ﺍﷲ ﻫﻨﺎ‪.‬‬

‫ﻟﻜﻦ‪ ،‬ﻭﻟﻐﺮﺽ ﺗﻌﻠﻴﻤﻲ ﳏﺾ‪ ،‬ﻭﻣﻦ ﺑﺎﺏ ﺗﻘﺮﻳﺐ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻷﻓﻬﺎﻡ‪ ،‬ﻓﺄﺭﻳﺪ ﺃﻥ ﻳﺘﻴﻘﻦ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺎﺩﻱ ﺑﻨﻔﺴﻪ‪ :‬ﺃﻥ ﻫﺬﻩ‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﻫﻲ ﺍﻟﻨﺘﻴﺠﺔ ﺍﳌﻮﺿﻮﻋﻴﺔ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺗﺘﻔﻖ ﻣﻊ ﻣﺎ ﺑﺄﻳﺪﻳﻨﺎ ﻣﻦ ﻣﻌﻄﻴﺎﺕ‪.‬‬

‫ﻓﻠﻨﺸﺮﻉ ﺍﻵﻥ‪ ،‬ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺘﻮﻃﺌﺔ ﻛﻤﺪﺧﻞ‪ ،‬ﰲ ﺳﺮﺩ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ ،‬ﳏﺎﻭﻟﲔ ﻗﺪﺭ ﺍﳌﺴﺘﻄﺎﻉ ﺃﻥ ﳒﻌﻠﻬﺎ ﻣﺘﺒﺎﺩﺭﺓ ﺍﻟﻔﻬﻢ ﻭﺑﻴﻨﺔ‬
‫ﻣﻦ ﺫﺍ‪‬ﺎ ﻣﻦ ﺩﻭﻥ ﺗﻐﻠﻴﻖ ﳐﻞ ﺃﻭ ﺗﻘﻌﲑ ﻣﺘﻌﺎﱂ ﺃﻭ ﺇﻏﺮﺍﺏ ﺷﺎﺫ‪ ،‬ﻷﻥ ﻗﺼﺪﻧﺎ ﺍﻷﻭﻝ ﻫﻮ ﺟﻌﻞ ﺍﳌﻌﻄﻴﺎﺕ ﺗﺘﺤﺪﺙ ﻋﻦ ﺫﺍ‪‬ﺎ‬
‫ﺑﺬﺍ‪‬ﺎ ﺑﺪﻭﻥ ﺣﺸﻮ ﺯﺍﺋﺪ ﺃﻭ ﺗﺄﻭﻳﻞ ﻣﺘﻌﺴﻒ ﺃﻭ ﱄ ﳌﻔﺮﺩﺍﺕ ﺍﻟﻠﻐﺔ‪ ،‬ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﻈﻞ ﻣﺪﺭﻛﺔ ﺑﺒﺪﺍﻫﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻟﻜﻦ ﺑﻌﺪ ﺃﻥ‬
‫ﺃﻛﻮﻥ ﻗﺪ ﺣﺴﻨﺖ ﺣ‪‬ﺒ‪‬ﺮﻫﺎ ﻭﺳﱪﻫﺎ ﻟﻠﻘﺎﺭﺉ ﺯﻳﺎﺩﺓ ﰲ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﻟﺘﺒﺴﻴﻂ‪ ،‬ﻭﺫﻟﻠﺖ ﻟﻪ ﺻﻌﺎ‪‬ﺎ ﺗﺬﻟﻴﻼﹰ ﻣﻦ ﺟﻬﺔ ﻣﺎ ﺗﺘﱰﻝ‬
‫ﻋﻠﻴﻪ ﰲ ﺣﻘﻮﳍﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻴﺴﻬﻞ ﻋﻠﻴﻪ ﻗﻄﺎﻓﻬﺎ ﻣﻦ ﺩﻭﻥ ﻣﺸﻘﺔ‪ ،‬ﻭﻛﻲ ﻻ ﻳﺌﻦ ﻓﻜﺮﻩ ﻣﻦ ﺗﺘﺒﻊ ﺧﻴﻮﻃﻬﺎ ﻣﻬﻤﺎ ﺗﺸﻌﺒﺖ‬
‫ﻭﺍﻟﺘﻮﺕ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﰒ ﻟﻴﺠﺪ ﻟﺬﺓ ﻭﻣﺘﻌﺔ ﰲ ﻓﻚ ﻃﻼﲰﻬﺎ ﻣﺎ ﻭﺟﺪﺕ ﻧﻔﺴﻲ ﻗﺒﻞ ﻋﺮﺿﻬﺎ ﻋﻠﻴﻪ‪.‬‬

‫‪" 3‬ﺟﺎﻣﻊ ﺍﻟﻌﻠﻮﻡ ﻭﺍﳊﻜﻢ" )‪ ،(358 :2‬ﻧﺸﺮ ﺩﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻃﺒﻌﺔ ﺃﻭﱃ ‪ 1408‬ﻫـ‪ ،‬ﺑﲑﻭﺕ‬
‫‪9‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫‪4‬‬
‫)‪(1‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ‬
‫ﺭﺟﺐ‪:‬‬ ‫ﻗﺎﻝ ﺍﺑﻦ‬
‫ﻭﺭﻭﺍﻫﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﺃﺑﻮ ﲪﺰﻩ ﻣﻮﱃ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‬
‫ﻗﺎﻝ ‪:‬‬

‫ﻣﻦ ﺁﺫﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺍﺳﺘﺤﻞ ﳏﺎﺭﺑﱵ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱃ ﻋﺒﺪ ﲟﺜﻞ ﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻲ ﻭﺇﻥ ﻋﺒﺪﻱ ﻟﻴﺘﻘﺮﺏ ﺇﱃ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ‬
‫ﻛﻨﺖ ﻋﻴﻨﻪ ﺍﻟﱵ ﻳﺒﺼﺮ ‪‬ﺎ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ ﻭﻓﺆﺍﺩﻩ ﺍﻟﺬﻱ ﻳﻌﻘﻞ ﺑﻪ ﻭﻟﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻳﺘﻜﻠﻢ ﺑﻪ ﺇﻥ ﺩﻋﺎﱐ ﺃﺟﺒﺘﻪ‬
‫ﻭﺇﻥ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻣﻮﺗﻪ ﻭﺫﻟﻚ ﺃﻧﻪ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ ‪.‬‬

‫ﻭﻏﲑﻩ ‪.‬‬ ‫ﺧﺮﺟﻪ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺭﻭﺍﻳﺔ ﺃﰊ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ )‪ 208‬ﻫـ – ‪ 281‬ﻫـ( ﺃﻭﺭﺩﻫﺎ ﰲ ﻛﺘﺎﺏ‪" :‬ﺍﻷﻭﻟﻴﺎﺀ" )‪:1‬‬
‫‪ (45 /23‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‪:‬‬

‫ﻓﻘﺎﻝ‪:‬‬

‫)‪ (1‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺧﻴﺜﻤﻪ }ﺯﻫﲑ ﺑﻦ ﺣﺮﺏ ﺑﻦ ﺷﺪﺍﺩ ﺍﳊﺮﺷﻰ ﺍﻟﻨﺴﺎﺋﻰ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )‪ 160‬ﻫـ ‪ 234 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ{‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ }ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﺃﺑﻮ ﺍﳌﻨﺬﺭ ) ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ ( )ﺕ‪ :‬ﺑﻌﺪ ‪ 200‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻮﱃ ﻋﺮﻭﺓ‬
‫ﺑﻦ ﺍﻟﺰﺑﲑ ﻭﻛﻨﻴﺘﻪ ﺃﺑﻮ ﲪﺮﺓ }ﻫﻮ ﺍﺑﻦ ﻣﻴﻤﻮﻥ‪ :‬ﺃﺑﻮ ﲪﺰﺓ ﺍﳌﺪﱐ ) ﺍﻟﻄﺒﻘﺔ‪ (5 :‬ﻭﻫﻮ ﻣﻀﻌﻒ ﻭﺻﺎﺣﺐ ﻣﻨﺎﻛﲑ‪ .‬ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ‬
‫ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺜﻘﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﺿﻌﻴﻒ ﻭﻗﺎﻝ ﻣﺮﺓ‪ :‬ﻣﺘﺮﻭﻙ ﺻﺎﺣﺐ ﻣﻨﺎﻛﲑ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻳﺮﻭﻱ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻷﺛﺒﺎﺕ ﻓﺒﻄﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ{‪ .‬ﺫﻛﺮ ﻋﺮﻭﻩ ﺑﻦ ﺍﻟﺰﺑﲑ } ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺍﳌﺪﱐ })ﺕ‪ 94 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ‬
‫ﻋﺎﺋﺸﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ )ﺕ‪ 57 :‬ﻫـ({‪ ،‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﷲ‪} :‬ﺍﳋﱪ{‬
‫ﻫﺬﺍ‪.‬‬ ‫ﻭﺁﻓﺔ ﺍﻟﺴﻨﺪ‪ :‬ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫ﻭﺧﺮﺟﻪ ﺍﻹﻣﺎﻡ )ﺃﲪﺪ(‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺭﻭﺍﻳﺔ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ )ﺕ‪ 241 :‬ﻫـ( ﺧﺮﺟﻬﺎ ﺍﺑﻨﻪ ﻋﺒﺪ ﺍﷲ ﰲ ﺍﳌﺴﻨﺪ )‪} ( 256 :6‬ﻭﰲ "ﺍﳌﺴﻨﺪ‬
‫ﺿﻌﻴﻒ ﻛﺜﲑ"‪ ،‬ﻣﻨﻪ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺗﺴﺎﻫﻞ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻛﺮﺩﺓ ﻓﻌﻞ ﺿﺪ ﺍﻟﺮﺃﻱ ﻋﺎﻣﺔ‪ ،‬ﳌﺎ ﻋﺎﻧﺎﻩ ﻣﻦ ﻋﻨﺖ ﻣﻊ ﺍﳌﻌﺘﺰﻟﺔ ﺇﺑﺎﻥ ﳏﻨﺔ‬
‫ﺧﻠﻖ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻣﻨﻪ ﻣﺎ ﺃﻗﺤﻤﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻄﻴﻌﻲ ﺭﺍﻭﻱ ﺍﳌﺴﻨﺪ ﺑﻌﺪ ﺃﻥ ﻏﺮﻗﺖ ﻛﺘﺒﻪ{‪ ،‬ﻓﻘﺎﻝ ﻋﻦ ﺃﺑﻴﻪ ‪:‬‬

‫)‪ (2‬ﺣﺪﺛﻨﺎ‪:‬‬

‫ﲪﺎﺩ }ﺑﻦ ﺧﺎﻟﺪ ﺍﳋﻴﺎﻁ ﺍﻟﻘﺮﺷﻲ ﺍﳌﺪﱐ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺼﺮﻱ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )ﺍﻟﻄﺒﻘﺔ‪ (9 :‬ﻭﻫﻮ ﺛﻘﺔ ﺃﻣﻰ{‬ ‫)‪(1‬‬

‫ﻭﺃﺑﻮ ﺍﳌﻨﺬﺭ}ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﺍﻟﻮﺍﺳﻄﻲ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )ﺕ‪ :‬ﺑﻌﺪ ‪ 200‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬ ‫)‪(2‬‬

‫‪ 4‬ﺃﺩﺭﺟﺖ ﻫﺬﻩ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺗﻴﺴﲑﺍﹰ ﻟﺘﺘﺒﻊ ﻫﺬﻩ ﺍﻟﻄﺮﻕ‪ ،‬ﻭﻫﻲ ﻻ ﺗﻮﺟﺪ ﰲ ﺍﻟﻨﺺ ﺍﻷﺻﻠﻲ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪10‬‬

‫ﻗﺎﻻ ‪:‬‬

‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻮﱃ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺍﳌﺪﱐ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻗﺎﻟﺖ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻗﺎﻝ‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬

‫ﻣﻦ ﺃﺫﻝ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺍﺳﺘﺤﻞ ﳏﺎﺭﺑﱵ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱃ ﻋﺒﺪﻱ ﲟﺜﻞ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻣﺎ ﻳﺰﺍﻝ ﺍﻟﻌﺒﺪ ﻳﺘﻘﺮﺏ ﺇﱃ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﺇﻥ‬
‫ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ ﻭﺍﻥ ﺩﻋﺎﱐ ﺃﺟﺒﺘﻪ ﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻭﻓﺎﺗﻪ ﻷﻧﻪ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ‪.‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﺎﳋﱪ ﺛﺎﺑﺖ ﺇﱃ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﻣﺎﺩﺍﻡ ﻗﺪ ﺭﻭﺍﻩ ﻋﻨﻪ ﺛﻘﺘﺎﻥ ﻋﺪﻻﻥ‪ :‬ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻤﺮ ﻭﲪﺎﺩ ﺑﻦ‬
‫ﺧﺎﻟﺪ ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻨﺠﺰﻡ ﺑﺄﻧﻪ ﻟﻔﻖ ﺃﻭ ﺳﺮﻕ ﺃﻭ ﻭﺿﻊ ﻫﺬﺍ ﺍﳋﱪ ﻋﻠﻰ ﻋﺮﻭﺓ ﻗﺒﻞ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪.‬‬

‫ﻭﻗﺪ ﺃﻭﺭﺩﻩ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﻫﺒﺔ ﺍﷲ‪ :‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺍﻟﺪﻣﺸﻘﻲ )ﺕ‪ 571:‬ﻫـ( ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‬
‫ﻓﻘﺎﻝ ﰲ‪" :‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ (7494 /278 :37‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‪:‬‬

‫)‪ (3‬ﺃﺧﱪﺗﻨﺎ ﺃﻡ ﺍ‪‬ﺘﱮ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻧﺎﺻﺮ }ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺍﳊﺴﻴﻨﻴﺔ ﺍﻷﺻﻔﻬﺎﻧﻴﺔ )ﺕ‪ :‬؟( ﺷﻴﺨﺔ ﻻﺑﻦ ﻋﺴﺎﻛﺮ ﻳﻜﺜﺮ ﻣﻨﻬﺎ ﰲ‬
‫ﺗﺎﺭﳜﻪ‪ ،‬ﻟﻜﻦ ﱂ ﺃﻋﺜﺮ ﳍﺎ ﻓﻴﻤﺎ ﺑﲔ ﻳﺪﻱ ﻣﻦ ﻣﺼﺎﺩﺭ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ{‪ ،‬ﻗﺎﻟﺖ ﻗﺮﺉ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻨﺼﻮﺭ }ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺴﻠﻤﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻜﺮﺍﱐ ﺍﳌﻌﺮﻭﻑ ﺑﺴﺒﻂ ﲝﺮﻭﻳﻪ ﺍﻷﺻﻔﻬﺎﱐ )‪ 362‬ﻫـ ‪ 455 -‬ﻫـ( ﻭﻫﻮ ﻣﺴﺘﻮﺭ ﱂ ﻳﺮﺩ ﻓﻴﻪ‬
‫ﺗﻌﺪﻳﻞ ﻭﻻ ﲡﺮﻳﺢ ﻣﻦ ﺃﺣﺪ{‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺍﳌﻘﺮﺉ }ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ )ﺕ‪ 381 :‬ﻫـ( ﺣﺎﻓﻆ ﺟﻮﺍﻝ ﺛﻘﺔ{‪،‬‬
‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻳﻌﻠﻰ }ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺜﲎ ﺍﳌﻮﺻﻠﻲ )‪ 160‬ﻫـ ‪ 234 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ{‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺧﻴﺜﻤﺔ }ﺯﻫﲑ ﺑﻦ‬
‫ﺣﺮﺏ ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ {‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺎﻣﺮ }ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻘﻴﺴﻰ‪ ،‬ﺃﺑﻮ ﻋﺎﻣﺮ ﺍﻟﻌﻘﺪﻯ ﺍﻟﺒﺼﺮﻯ )ﺕ‪ 204 :‬ﻫـ( ﻭﻫﻮ‬
‫ﺛﻘﺔ{‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﻣﻮﱃ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ) ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ( }ﺍﳋﱪ{‪.‬‬

‫ﻭﺃﺧﺮﺟﻪ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﻀﺎﻋﻲ )ﺕ‪ 454 :‬ﻫـ( ﰲ‪" :‬ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ" )‪/327 :2‬‬
‫‪ (1457‬ﻭﺍﻟﻜﺘﺎﺏ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻓﻘﺎﻝ‪:‬‬

‫)‪ (4‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ }ﰒ ﺍﳌﺼﺮﻱ ﺍﻟﺸﻬﲑ ﺑﻠﻘﺐ ﺍﺑﻦ ﺍﻟﻄﻔﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ )ﺕ‪ :‬ﻗﺒﻞ ‪ 450‬ﻫـ( ﻣﺴﻨﺪ ﻣﺼﺮ‬
‫ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺃﺧﱪﻧﺎ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻃﺎﻫﺮ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ }ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﲜﲑ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺻﺎﱀ ﺑﻦ ﺃﺳﺎﻣﺔ ﺍﻟﺬﻫﻠﻲ‬
‫ﺍﻟﺒﻐﺪﺍﺩﻱ ﰒ ﺍﳌﺼﺮﻱ )‪ 279‬ﻫـ ‪ 367 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﻣﻮﺳﻰ ﺑﻦ ﻫﺎﺭﻭﻥ }ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺮﻭﺍﻥ ﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺃﰊ‬
‫ﻣﻮﺳﻰ ﺍﳊﻤﺎﻝ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺒﺰﺍﺯ )‪ 214‬ﻫـ ‪ 294 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﻧﺎ ﻋﺒﺎﺩ ﺑﻦ ﻣﻮﺳﻰ ﺍﳋﺘﻠﻲ }ﺃﺑﻮ ﳏﻤﺪ ﺍﻷﺑﻨﺎﻭﻯ‪ ،‬ﻧﺰﻳﻞ‬
‫ﺑﻐﺪﺍﺩ )ﺕ‪ 230 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﻧﺎ ﻃﻠﺤﺔ ﺑﻦ ﳛﲕ }ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺃﰉ ﻋﻴﺎﺵ ﺍﻟﺰﺭﻗﻰ ﺍﻷﻧﺼﺎﺭﻯ ﺍﳌﺪﱏ‪ ،‬ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )ﺕ‪:‬‬
‫( ﻭﻫﻮ ﺻﺪﻭﻕ ﻳﻬﻢ{‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪ :‬ﺃﰊ ﲪﺰﺓ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ‪:‬‬

‫ﻣﻦ ﺁﺫﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺍﺳﺘﺤﻞ ﳏﺎﺭﻣﻲ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪ ﲟﺜﻞ ﺃﺩﺍﺀ ﻓﺮﺍﺋﺾ ﻭﺇﻥ ﻋﺒﺪﻱ ﻟﻴﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﺇﻥ ﺩﻋﺎﱐ‬
‫ﺃﺟﺒﺘﻪ ﻭﺇﻥ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﺗﺮﺩﺩﻱ ﻋﻦ ﻣﻮﺗﻪ ﻷﻧﻪ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ‬
‫ﺍﳌﺆﻣﻦ ﲟﺜﻞ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻻ ﺗﻌﺒﺪ ﱄ ﲟﺜﻞ ﺃﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺿﺘﻪ ﻋﻠﻴﻪ‬
‫ﻳﻘﻮﻝ‪:‬‬ ‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﺑﻦ ﺭﺟﺐ‬
‫ﻭﺫﻛﺮ ﺍﺑﻦ ﻋﺪﻱ } ﺍﳊﺎﻓﻆ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺪﻱ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺃﺑﻮ ﺃﲪﺪ ﺍﳉﺮﺟﺎﱐ )‪ 277‬ﻫـ ‪ 365 -‬ﻫـ( ﺻﺎﺣﺐ‬
‫ﻛﺘﺎﺏ‪" :‬ﺍﻟﻜﺎﻣﻞ ﰲ ﺿﻌﻔﺎﺀ ﺍﻟﺮﺟﺎﻝ"{ ﺃﻧﻪ ﺗﻔﺮﺩ ﺑﻪ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻫﺬﺍ ﻋﻦ ﻋﺮﻭﺓ‪ .‬ﻭ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﻫﺬﺍ‪ ،‬ﻗﺎﻝ ﻓﻴﻪ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻣﻨﻜﺮ‬
‫ﺍﳊﺪﻳﺚ ‪.‬‬
‫‪11‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)ﻓﻘﺎﻝ‪):‬‬ ‫‪- IV‬ﻭﻟﻜﻦ ﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ‬

‫)‪ (5‬ﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﻛﺎﻣﻞ‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻮﻳﺪ ﺍﳌﺪﱐ ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺣﺰﺭﺓ ﻳﻌﻘﻮﺏ ﺑﻦ ﳎﺎﻫﺪ ﻗﺎﻝ ﺃﺧﱪﱐ ﻋﺮﻭﺓ ﻋﻦ‬
‫ﻋﺎﺋﺸﺔ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻓﺬﻛﺮﻩ ‪.‬‬

‫ﻭﻫﺬﺍ ﺃﻳﻀﺎ ﺇﺳﻨﺎﺩﻩ ﺟﻴﺪ !!! ﻭﺭﺟﺎﻟﻪ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﳐﺮﺝ ﳍﻢ ﰲ ﺍﻟﺼﺤﻴﺤﲔ ﺳﻮﻱ ﺷﻴﺦ ﺍﻟﻄﱪﺍﱐ }ﻳﻌﲏ‪ :‬ﻫﺎﺭﻭﻥ ﺑﻦ ﻛﺎﻣﻞ{ ﻓﺈﻧﻪ‬
‫ﻻ ﳛﻀﺮﱐ ﺍﻵﻥ ﻣﻌﺮﻓﺔ ﺣﺎﻟﻪ !‬

‫ﻭﻟﻌﻞ ﺍﻟﺮﻭﺍﻱ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﲪﺰﺓ ﻳﻌﲏ "ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ" ! ﻓﺨﻴﻞ ﻟﻠﺴﺎﻣﻊ ﺃﻧﻪ ﻗﺎﻝ ﺃﺑﻮ ﺣﺰﺭﺓ ﰒ ﲰﺎﻩ ﻣﻦ ﻋﻨﺪﻩ ﺑﻨﺎﺀ ﻋﻠﻰ‬
‫ﻭﳘﻪ ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

‫ﺍﻻﺣﺘﻤﺎﻝ‪!.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻﺣﻆ ‪‬ﺎﻓﺖ ﻗﻮﻝ ﺍﺑﻦ ﺭﺟﺐ ﺑﻜﻮﻥ ﻛﻞ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺪ ﺛﻘﺎﺕ‪ ،‬ﻭﲤﺤﻠﻪ ﻫﻨﺎ ﺑﺈﻳﺮﺍﺩ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﻭﻣﺎ ﺫﻟﻚ ﺳﻮﻯ ﻟﻜﻮﻥ ﺃﰊ ﺣﺰﺭﺓ ﻻ ﺗﻌﺮﻑ ﻟﻪ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻋﺪﺍ ﰲ ﻫﺬﺍ ﺍﳋﱪ ﻋﻨﺪ ﺍﻟﻄﱪﺍﱐ ﺑﺎﻟﺬﺍﺕ ! ﻭﺍﳋﱪ‬
‫ﻧﻔﺴﻪ ﻻ ﻳﺼﺢ ﺇﻟﻴﻪ ﲝﺎﻝ ﳌﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻠﻪ‪.‬‬

‫ﻭﺍﳋﱪ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ ﺍﻟﻄﱪﺍﱐ )‪ 260‬ﻫـ ‪ 360 0‬ﻫـ( ﰲ "ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ" )‪/139 :9‬‬
‫‪ ( 9352‬ﻭﻣﻌﺎﺟﻢ ﺍﻟﻄﱪﺍﱐ ﺍﻟﺜﻼﺛﺔ‪" :‬ﺍﻟﺼﻐﲑ"‪ ،‬ﻭ"ﺍﻷﻭﺳﻂ"‪ ،‬ﻭ"ﺍﻟﻜﺒﲑ" ﻫﻲ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‪:‬‬

‫ﻓﻘﺎﻝ‪:‬‬

‫)‪ (6‬ﺣﺪﺛﻨﺎ ﻫﺎﺭﻭﻥ ﺑﻦ ﻛﺎﻣﻞ }ﺷﻴﺦ ﻟﻠﻄﱪﺍﱐ ﱂ ﻳﻘﻒ ﻟﻪ ﺍﺑﻦ ﺭﺟﺐ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﻻ ﻭﻗﻔﺖ ﻋﻠﻴﻬﺎ ﺃﻧﺎ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﳌﻮﺳﻮﻋﺎﺕ‬
‫ﺍﳌﺘﻮﻓﺮﺓ‪ .‬ﻭﻻ ﻋﺠﺐ ﻓﺎﻟﻄﱪﺍﱐ ﻟﻪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺷﻴﺦ{‪ ،‬ﺃﺧﱪﻧﺎ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﻣﺮﱘ }ﻫﻮ ﺳﻌﻴﺪ ﺑﻦ ﺍﳊﻜﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﺎﱂ ﺃﺑﻮ‬
‫ﳏﻤﺪ ﺍﳉﻤﺤﻲ ﻣﻮﻻﻫﻢ ﺍﻟﺒﺼﺮﻱ )‪ 144‬ﻫـ ‪ 224 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻮﻳﺪ ﺍﳌﺪﱐ }ﺑﻦ ﺣﻴﺎﻥ )ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ( ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﺭﲟﺎ ﺃﺗﻰ ﲟﻨﺎﻛﲑ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﺛﻘﺔ ﻳﻐﺮﺏ{‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﺣﺰﺭﺓ ﻳﻌﻘﻮﺏ ﺑﻦ ﳎﺎﻫﺪ }ﺍﳌﺪﱏ ﺍﻟﻘﺎﺹ )ﺕ‪:‬‬
‫‪ 149‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﺃﺧﱪﱐ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ }ﺑﻦ ﺍﻟﻌﻮﺍﻡ ﺍﳌﺪﱐ )ﺕ‪ 94 :‬ﻫـ ؟( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﻳﻘﻮﻝ‪} :‬ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ{‬
‫‪):139‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﻋﻘﺒﻪ ﰲ "ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ " )‪:9‬‬
‫ﻣﻴﻤﻮﻥ‪.‬‬ ‫ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺃﰊ ﺣﺰﺭﺓ ﺇﻻ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻮﻳﺪ‪ ،‬ﻭﻻ ﺭﻭﺍﻩ ﻋﻦ ﻋﺮﻭﺓ‪ ،‬ﺇﻻ ﺃﺑﻮ ﺣﺰﺭﺓ ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﺃﻥ ﺍﻵﻓﺔ ﻫﻨﺎ ﻫﻲ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺳﻮﻳﺪ ﻓﻬﻮ ﳑﻦ ﻳﻐﺮﺏ ﻭﳑﻦ ﻳﺮﻭﻱ ﺍﳌﻨﻜﺮﺍﺕ‪ ،‬ﻭﺗﻔﺮﺩﻩ ﺑﺎﻟﺮﻭﺍﻳﺔ‬
‫ﻋﻦ ﺃﰊ ﺣﺰﺭﺓ ﻋﻦ ﻋﺮﻭﺓ ﻳﻌﺪ ﻣﻦ ﻣﻨﻜﺮﺍﺗﻪ‪ ،‬ﻷﻧﻪ ﻻ ﺗﻌﺮﻑ ﻟﻸﺧﲑ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﺮﻭﺓ ﺳﻮﻯ ﻫﺬﻩ ﺍﻟﱵ ﻟﻔﻘﻬﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ‬
‫ﺳﻮﻳﺪ ﻭﻫﻮ ﻣﺎ ﻳﺘﻔﻖ ﻣﻊ ﺗﻀﻌﻴﻒ ﺍﺑﻦ ﺣﺒﺎﻥ ﳍﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﻻﺣﻘﺎﹰ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪12‬‬

‫)‪ (2‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺃﺑﻲ ﺃﻣﺎﻣﺔ ﺻﺪﻱ ﺑﻦ ﻋﺠﻼﻥ‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ{‪:‬‬ ‫‪- V‬ﻭﺧﺮﺝ ﺍﻟﻄﱪﺍﱐ }ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪ (7880 /221 :8‬ﻭﻫﻮ‬
‫ﻭﻏﲑﻩ ﻣﻦ ﺭﻭﺍﻳﺔ‪:‬‬

‫)‪ (7‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﻋﺎﺗﻜﺔ }ﺳﻠﻴﻤﺎﻥ ﺍﻷﺯﺩﻱ ﺃﺑﻮ ﺣﻔﺺ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻘﺎﺹ )ﺕ‪ 152 :‬ﻫـ( ﻭﻗﺪ ﺿﻌﻔﻮﻩ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻋﻠﻰ ﺑﻦ‬
‫ﻳﺰﻳﺪ ﺍﻷﳍﺎﱏ{‪ ،‬ﻋﻦ ﻋﻠﻰ ﺑﻦ ﻳﺰﻳﺪ } ﺑﻦ ﺃﰉ ﻫﻼﻝ ﺍﻷﳍﺎﱏ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺍﳍﻼﱃ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﳌﻠﻚ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﻣﻰ ﺍﻟﺪﻣﺸﻘﻰ‬
‫)ﺕ‪ :‬ﻣﺎ ﺑﻌﺪ ﺍﳌﺎﺋﺔ{ ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ{‪ ،‬ﻋﻦ ﺍﻟﻘﺎﺳﻢ } ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻣﻰ‪ :‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺪﻣﺸﻘﻰ‪ ،‬ﻣﻮﱃ ﺁﻝ‬
‫ﺃﰉ ﺳﻔﻴﺎﻥ ﺑﻦ ﺣﺮﺏ ﺍﻷﻣﻮﻯ ) ﻭﻫﻮ ﺻﺎﺣﺐ ﺃﰉ ﺃﻣﺎﻣﺔ ( )ﺕ‪ 112 :‬ﻫـ( ﻭﻫﻮ ‪ :‬ﺻﺪﻭﻕ ﻳﻐﺮﺏ ﻛﺜﲑﺍ{‪ ،‬ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ‬
‫}ﺻﺪﻯ ﺑﻦ ﻋﺠﻼﻥ ﺑﻦ ﻭﻫﺐ‪ ،‬ﻭ ﻳﻘﺎﻝ‪ :‬ﺍﺑﻦ ﻋﻤﺮﻭ‪ ،‬ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﺍﻟﺒﺎﻫﻠﻰ ﺍﻟﺸﺎﻣﻲ )ﺕ‪ 86 :‬ﻫـ( ﻭﻫﻮ‪ :‬ﺻﺤﺎﰊ{ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬

‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ‪ .‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻟﻦ ﺗﺪﺭﻙ ﻣﺎ ﻋﻨﺪﻱ ﺇﻻ ﺑﺄﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻚ ﻭﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱃ‬
‫ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺄﻛﻮﻥ ﻗﻠﺒﻪ ﺍﻟﺬﻱ ﻳﻌﻘﻞ ﺑﻪ ﻭﻟﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻓﺈﺫﺍ ﺩﻋﺎﱐ ﺃﺟﺒﺘﻪ ﻭﺇﺫﺍ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻨﺼﺮﱐ ﻧﺼﺮﺗﻪ ﻭﺃﺣﺐ ﻋﺒﺎﺩﺓ ﻋﺒﺪﻱ ﺇﱃ ﺍﻟﻨﺼﻴﺤﺔ‪.‬‬

‫ﺿﻌﻴﻔﺎﻥ ‪.‬‬ ‫ﻭﻋﺜﻤﺎﻥ ﻭﻋﻠﻲ ﺑﻦ ﺯﻳﺪ‬

‫ﺟﺪﺍ‪.‬‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪ :‬ﻫﻮ ﻣﻨﻜﺮ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﻟﺴﻨﺪ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺭﺟﺐ ﻣﻌﻠﻘﺎﹰ ﻫﻨﺎ‪ .‬ﻭﺃﻭﻟﻪ ﻣﻦ ﺍﻟﻄﱪﺍﱐ ﰲ "ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ" )‪(7880/221 :8‬‬
‫ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻭﺟﺎﺀ ﻓﻴﻪ ‪:‬‬

‫)‪ 7‬ﻣﻜﺮﺭ( ﺣﺪﺛﻨﺎ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﻔﺮﻳﺎﰊ }ﺃﺑﻮ ﺑﻜﺮ ﻗﺎﺿﻲ ﺍﻟﺪﻳﻨﻮﺭ)‪ 207‬ﻫـ ‪ 301 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ{‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ‬
‫ﺑﻦ ﻋﻤﺎﺭ }ﺑﻦ ﻧﺼﲑ ﺑﻦ ﻣﻴﺴﺮﺓ ﺑﻦ ﺃﺑﺎﻥ ﺍﻟﺴﻠﻤﻰ‪ .‬ﻭ ﻳﻘﺎﻝ ﺍﻟﻈﻔﺮﻯ‪ :‬ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺪﻣﺸﻘﻰ‪ ،‬ﺍﳋﻄﻴﺐ )‪ 153‬ﻫـ ‪ 245 -‬ﻫـ(‬
‫ﻛﱪ ﻓﺴﺎﺭ ﻳﺘﻠﻘﻦ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪ :‬ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﳌﺎ ﻛﱪ ﺗﻐﲑ ﻓﻜﻞ ﻣﺎ ﺩﻓﻊ ﺇﻟﻴﻪ ﻗﺮﺃﻩ ﻭﻛﻠﻤﺎ ﻟﻘﻦ ﺗﻠﻘﻦ ﻭﻛﺎﻥ ﻗﺪﳝﺎ ﺃﺻﺢ‬
‫ﻛﺎﻥ ﻳﻘﺮﺃ ﻣﻦ ﻛﺘﺎﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪ :‬ﺣﺪﺙ ﻫﺸﺎﻡ ﺑﺄﺭﺟﺢ ﻣﻦ ﺃﺭﺑﻊ ﻣﺎﺋﺔ ﺣﺪﻳﺚ ﻟﻴﺲ ﳍﺎ ﺃﺻﻞ ﻣﺴﻨﺪﺓ ﻛﻠﻬﺎ‪ .‬ﻛﺎﻥ ﻓﻀﻠﻚ ﻳﺪﻭﺭ‬
‫ﺑﺪﻣﺸﻖ ﻋﻠﻰ ﺃﺣﺎﺩﻳﺚ ﺃﰊ ﻣﺴﻬﺮ ﻭﺃﺣﺎﺩﻳﺚ ﺍﻟﺸﻴﻮﺥ ﻳﻠﻘﻨﻬﺎ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﻓﻴﺤﺪﺛﻪ ‪‬ﺎ ﻭﻛﻨﺖ ﺃﺧﺸﻰ ﺃﻥ ﻳﻔﺘﻖ ﰲ ﺍﻹﺳﻼﻡ ﻓﺘﻘﺎ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺍﻷﺳﺪﻱ‪ :‬ﻛﺎﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ ﻳﺄﺧﺬ ﻋﻠﻰ ﺍﳊﺪﻳﺚ ﻭﻻ ﳛﺪﺙ ﻣﺎ ﱂ ﻳﺄﺧﺬ‪ .‬ﻭﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ :‬ﻫﺸﺎﻡ ﺑﻦ‬
‫ﻋﻤﺎﺭ ﻃﻴﺎﺵ ﺧﻔﻴﻒ‪ ،{...‬ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﺧﺎﻟﺪ }ﺍﻟﻘﺮﺷﻰ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺪﻣﺸﻘﻰ )ﺕ‪ 171 :‬ﻫـ ﻭ ﻗﻴﻞ ‪ 180‬ﻫـ ﺃﻭ ﺑﻌﺪﻫﺎ(‬
‫ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺍﻟﻌﺎﺗﻜﺔ‪},,,,‬ﺑﺎﻗﻲ ﺍﳋﱪ{‪.‬‬

‫ﻭﻫﺬﺍ ﺳﻨﺪ ﻣﻈﻠﻢ ﺣﱴ ﻣﻦ ﺩﻭﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭ‪.‬‬

‫‪13‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)‪ (3‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐ‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫‪- VI-‬ﻭﻗﺪ ﺭﻭﻱ ﻣﻦ ﺣﺪﻳﺚ ﻋﻠﻰ }ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ{ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﺑﺴﻨﺪ ﺿﻌﻴﻒ ﻭﺧﺮﺟﻪ ﺍﻹﲰﺎﻋﻴﻠﻲ ﰲ‬
‫ﻣﺴﻨﺪ ﻋﻠﻲ ‪.‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﳋﱪ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ‪" :‬ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ" )‪ (3010 /466 :5‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ‬
‫ﺍﻟﻀﻌﻴﻒ ﻓﻘﺎﻝ‪:‬‬

‫)‪ (8‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﻟﻔﺘﺢ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﻌﻄﺎﺭ ﻗﻄﻴﻂ } ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 355‬ﻫـ ‪ 434 -‬ﻫـ( ﻭﻫﻮ ﻣﺴﺘﻮﺭ {‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﻄﻠﺐ ﺍﻟﺸﻴﺒﺎﱐ }ﺃﺑﻮ ﺍﳌﻔﻀﻞ ﺍﻟﻜﻮﰲ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )‪ 297‬ﻫـ ‪ 387 -‬ﻫـ ( ﻭﻫﻮ ﻭﺿﺎﻉ ﻟﻠﺤﺪﻳﺚ ﻛﺬﺑﻪ‬
‫ﺍﻟﺪﺍﺭﻗﻄﲏ ﻭﺃﺳﻘﻂ ﺣﺪﻳﺜﻪ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻴﺴﻰ ﺑﻦ ﺍﻟﻌﺮﺍﺩ ﺍﻟﻜﺒﲑ }ﺃﺑﻮ ﻋﻴﺴﻰ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺒﺰﺍﺯ )‪ 225‬ﻫـ ‪302 -‬‬
‫ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﴰﻮﻥ ﺍﻟﺒﺼﺮﻱ } ﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺷﻌﻴﺐ ﲪﻴﺪ ﺑﻦ ﺷﻌﻴﺐ }ﱂ‬
‫ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ{‪ ،‬ﺣﺪﺛﲏ ﺃﺑﻮ ﲨﻴﻠﺔ }ﻣﻔﻀﻞ ﺑﻦ ﺻﺎﱀ ﺍﻟﻜﻮﰲ ﺍﻟﻨﺨﺎﺱ ﲞﺎﺀ ﻣﻌﺠﻤﺔ )ﺕ‪ :‬؟( ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻏﲑﻩ‪ :‬ﻣﻨﻜﺮ‬
‫ﺍﳊﺪﻳﺚ{‪ ،‬ﻋﻦ ﺃﺑﺎﻥ ﺑﻦ ﺗﻐﻠﺐ }ﺍﻟﺮﺑﻌﻰ‪ ،‬ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﻜﻮﰱ ﺍﻟﻘﺎﺭﻯ )ﺕ‪ 140 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻳﺘﺸﻴﻊ{‪ ،‬ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺃﰊ‬
‫ﺟﻌﻔﺮ }ﺍﻟﺒﺎﻗﺮ )ﺕ‪ 114 :‬ﻫـ({‪ ،‬ﻋﻦ ﺃﺑﻴﻪ }ﻋﻠﻲ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ )ﺕ‪ 95 :‬ﻫـ({‪ ،‬ﻋﻦ ﺟﺪﻩ }ﺍﳊﺴﲔ ﺑﻦ ﻋﻠﻲ )ﺕ‪61 :‬‬
‫ﻫـ({‪ ،‬ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ }ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺍﻟﺮﺍﺑﻊ )ﺕ‪ 40 :‬ﻫـ({‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﺃﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ‪...‬‬ ‫ﻣﺎ ﲢﺒﺐ ﺇﱃ ﻋﺒﺪﻱ ﺑﺄﺣﺐ ﺇﱄ ﻣﻦ‬

‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ‪" :‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ (11330/15 :54‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‬
‫)‪ (9‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ }ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳋﻄﻴﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺴﻴﺐ ﺍﻟﺪﻣﺸﻘﻲ )‪ 424‬ﻫـ ‪ 558 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﻗﺒﻴﺲ }ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﻗﺒﻴﺲ ﺍﻟﻐﺴﺎﱐ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻔﻘﻴﻪ ﺍﳌﺎﻟﻜﻲ )‪ 442‬ﻫـ ‪ 530 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﻗﺎﻻ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻨﺼﻮﺭ ﺑﻦ ﺧﲑﻭﻥ }ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺍﳊﺴﻦ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻘﺮﺉ ﺍﻟﺪﺑﺎﺱ )‪ 454‬ﻫـ ‪ 539 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪،‬‬
‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺍﳋﻄﻴﺐ‪}...‬ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ‪}.‬‬

‫ﲨﻴﻠﺔ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﻵﻓﺔ ﻣﻦ ﺃﰊ ﺍﳌﻔﻀﻞ ﻭﺃﰊ‬

‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪14‬‬

‫)‪ (4‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫‪ -VII -‬ﻭﺭﻭﻯ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ ﺑﺴﻨﺪ ﺿﻌﻴﻒ ﻭﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﰲ ﻟﻔﻈﻪ ﻭﺭﻭﻳﻨﺎﻩ ﻣﻦ ﻭﺟﻪ ﺁﺧﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‬
‫ﻭﻫﻮ ﺿﻌﻴﻒ ﺃﻳﻀﺎ‪،‬‬
‫ﺍﳋﱪ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺗﻐﻠﻴﻖ ﻭﺗﻘﻌﲑ ﻣﻦ ﺍﺑﻦ ﺭﺟﺐ ﺭﲪﻪ ﺍﷲ ﻋﻠﻰ ﻃﺎﻟﺐ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻷﻧﻪ ﻻ ﻳﺮﺷﺪﻩ ﺇﱃ ﻣﺼﺎﺩﺭ‬
‫‪:‬‬ ‫)‪ (10‬ﻭﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻋﺒﺎﺱ ﺃﺧﺮﺟﻬﺎ ﺍﻟﻄﱪﺍﱐ ﰲ "ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ" )‪ (145 :12‬ﻓﻘﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ ﺑﻦ ﻛﺜﲑ ﺍﻟﺘﻤﺎﺭ }ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺃﺑﻮ ﺳﻌﺪ ﺍﻟﺘﻤﺎﺭ ﺍﻟﻌﺎﻣﺮﻱ ﺍﻟﻜﻮﰲ )ﺕ‪ :‬؟( ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ{‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ‬
‫ﺍﳉﻨﻴﺪ }{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻴﺎﺽ ﺑﻦ ﺳﻌﻴﺪ ﺍﻟﺜﻤﺎﱄ }{‪ ،‬ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻣﺴﻠﻢ ﺍﻟﻘﺮﺷﻲ }ﺃﺑﻮ ﺩﺍﻭﺩ ﺍﻟﻄﻬﻮﻯ ﺍﻟﻜﻮﰱ ﺍﻷﻋﻤﻰ )ﺍﻟﻄﺒﻘﺔ‪( 7 :‬‬
‫ﻭﻫﻮ‪ :‬ﻟﲔ ﺍﳊﺪﻳﺚ ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺘﺮﻭﻙ{‪ ،‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻫﻨﺪ ﺍﳉﻤﻠﻲ }ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ{‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪:‬‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪:‬‬

‫ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﻧﺎﺻﺒﲏ ﺑﺎﶈﺎﺭﺑﺔ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﺔ ﻛﺘﺮﺩﺩﻱ ﻋﻦ ﻣﻮﺕ ﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ‬
‫ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ ﻭﺭﲟﺎ ﺳﺄﻟﲏ ﻭﻟﻴﻲ ﺍﳌﺆﻣﻦ ﺍﻟﻐﲎ ﻓﺄﺻﺮﻓﻪ ﻣﻦ ﺍﻟﻐﲎ ﺇﱃ ﺍﻟﻔﻘﺮ ﻭﻟﻮ ﺻﺮﻓﺘﻪ ﺇﱃ ﺍﻟﻐﲎ ﻟﻜﺎﻥ ﺷﺮﺍ ﻟﻪ ﻭﺭﲟﺎ ﺳﺄﻟﲏ‬
‫ﻭﻟﻴﻲ ﺍﳌﺆﻣﻦ ﺍﻟﻔﻘﺮ ﻓﺄﺻﺮﻓﻪ ﺇﱃ ﺍﻟﻐﲎ ﻭﻟﻮ ﺻﺮﻓﺘﻪ ﺇﱃ ﺍﻟﻔﻘﺮ ﻟﻜﺎﻥ ﺷﺮﺍ ﻟﻪ ﺇﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻗﺎﻝ‪ :‬ﻭﻋﺰﰐ ﻭﺟﻼﱄ ﻭﻋﻠﻮﻱ ﻭ‪‬ﺎﺋﻲ‬
‫ﻭﲨﺎﱄ ﻭﺍﺭﺗﻔﺎﻉ ﻣﻜﺎﱐ ﻻ ﻳﺆﺛﺮ ﻋﺒﺪ ﻫﻮﺍﻱ ﻋﻠﻰ ﻫﻮﻯ ﻧﻔﺴﻪ ﺇﻻ ﺃﺛﺒﺘﺖ ﺃﺟﻠﻪ ﻋﻨﺪ ﺑﺼﺮﻩ ﻭﺿﻤﻨﺖ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺭﺯﻗﻪ ﻭﻛﻨﺖ‬
‫ﻟﻪ ﻣﻦ ﻭﺭﺍﺀ ﲡﺎﺭﺓ ﻛﻞ ﺗﺎﺟﺮ‪.‬‬

‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﺃﺧﺮﺟﻬﺎ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ ﰲ‪" :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪ ( 11- 10 :1‬ﻭﻫﻲ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‬
‫)‪ (11‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﲪﺪﺍﻥ }ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻄﻴﻌﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 368 :‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻭﺗﻜﻠﻢ ﻓﻴﻪ ﺑﻌﻀﻬﻢ{‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ }ﺍﻟﺸﻴﺒﺎﱐ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ ( :‬ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻗﺎﻝ ﺣﺪﺛﲏ ﺳﻔﻴﺎﻥ ﺑﻦ ﻭﻛﻴﻊ }ﺑﻦ ﺍﳉﺮﺍﺡ ﺍﻟﺮﺅﺍﺳﻰ ﺃﺑﻮ ﳏﻤﺪ‬
‫ﺍﻟﻜﻮﰱ )ﺍﻟﻄﺒﻘﺔ‪ ( 10 :‬ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻴﻴﻨﺔ }ﺑﻦ ﺃﰉ ﻋﻤﺮﺍﻥ ﺍﳍﻼﱃ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﻜﻮﰱ )ﺕ‪ :‬ﻗﺒﻞ ‪200‬‬
‫ﻫـ( ﻭﻫﻮ ﻟﻴﺲ ﺑﺎﻟﻘﻮﻯ{‪ ،‬ﻋﻦ ﻭﻗﺎﺀ ﺑﻦ ﺇﻳﺎﺱ } ﺍﻷﺳﺪﻯ ﺍﻟﻮﺍﻟﱮ‪ ،‬ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﻜﻮﰱ )ﺍﻟﻄﺒﻘﺔ‪ ( 6 :‬ﻭﻫﻮ ﻟﲔ ﺍﳊﺪﻳﺚ ﻟﻴﺲ‬
‫ﺑﺎﻟﻘﻮﻱ{‪ ،‬ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑ }ﺑﻦ ﻫﺸﺎﻡ ﺍﻷﺳﺪﻯ ﺍﻟﻮﺍﻟﱮ ﺍﻟﻜﻮﰱ )ﺕ‪ 95 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ ﻓﻘﻴﻪ{‪ ،‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﻗﺎﻝ ‪:‬‬

‫ﳌﺎ ﺑﻌﺚ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻮﺳﻰ ﻭﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺇﱃ ﻓﺮﻋﻮﻥ ﻗﺎﻝ ﻻ ﻳﻐﺮﻧﻜﻤﺎ ﻟﺒﺎﺳﻪ ﻓﺎﻥ ﻧﺎﺻﻴﺘﻪ ﺑﻴﺪﻱ ﻓﻼ ﻳﻨﻄﻖ ﻭﻻ ﻳﻄﺮﻑ‬
‫ﺇﻻ ﺑﺎﺫﱐ ﻭﻻ ﻳﻐﺮﻧﻜﻤﺎ ﻣﺎ ﻣﺘﻊ ﺑﻪ ﻣﻦ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺔ ﺍﳌﺘﺮﻓﲔ ﻓﻠﻮ ﺷﺌﺖ ﺃﻥ ﺃﺯﻳﻨﻜﻤﺎ ﻣﻦ ﺯﻳﻨﺔ ﺍﻟﺪﻧﻴﺎ ﺑﺸﻲﺀ ﻳﻌﺮﻑ ﻓﺮﻋﻮﻥ ﺃﻥ‬
‫ﻗﺪﺭﺗﻪ ﺗﻌﺠﺰ ﻋﻦ ﺫﻟﻚ ﻟﻔﻌﻠﺖ ﻭﻟﻴﺲ ﺫﻟﻚ ﳍﻮﺍﻧﻜﻤﺎ ﻋﻠﻲ ﻭﻟﻜﲏ ﺃﻟﺒﺴﺘﻜﻤﺎ ﻧﺼﻴﺒﻜﻤﺎ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻋﻠﻰ ﺃﻥ ﻻ ﺗﻨﻘﺼﻜﻤﺎ ﺍﻟﺪﻧﻴﺎ ﺷﻴﺌﺎ‬
‫ﻭﺇﱐ ﻷﺫﻭﺩ ﺃﻭﻟﻴﺎﺋﻲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﺬﻭﺩ ﺍﻟﺮﺍﻋﻲ ﺇﺑﻠﻪ ﻋﻦ ﻣﺒﺎﺭﻙ ﺍﻟﻌﺮﺓ ﻭﺇﱐ ﻷﺟﻨﺒﻬﻢ ﺯﻫﺮ‪‬ﺎ ﻛﻤﺎ ﳚﻨﺐ ﺍﻟﺮﺍﻋﻲ ﺇﺑﻠﻪ ﻋﻦ ﻣﺮﺍﺗﻊ‬
‫ﺍﳍﻠﻜﺔ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﻮﺭ ﺑﺬﻟﻚ ﻣﺮﺍﺗﺒﻬﻢ ﻭﺃﻃﻬﺮ ﺑﺬﻟﻚ ﻗﻠﻮ‪‬ﻢ ﰲ ﺳﻴﻤﺎﻫﻢ ﺍﻟﺬﻱ ﻳﻌﺮﻓﻮﻥ ﺑﻪ ﻭﺃﻣﺮﻫﻢ ﺍﻟﺬﻱ ﻳﻔﺘﺨﺮﻭﻥ ﺑﻪ ‪.‬‬

‫ﻭﺃﻧﺎ ﺍﻟﺜﺎﺋﺮ ﻷﻭﻟﻴﺎﺋﻲ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺃﺧﺎﻑ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﻟﻌﺪﺍﻭﺓ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺃﺛﺮ ﺍﻟﻮﺿﻊ ﻇﺎﻫﺮﺓ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺗﻌﺎﻭﺭﺗﻪ ﻫﺬﻩ ﺍﻟﺰﻣﺮﺓ ﻣﻦ ﺍﳌﻀﻌﻔﲔ‪ .‬ﻭﻫﻮ ﻟﻴﺲ ﻣﻦ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‬
‫ﻷﻧﻪ ﻻ ﻭﺟﻮﺩ ﳌﺜﻠﻪ ﰲ ﺍﻟﺘﻠﻤﻮﺩ‪ .‬ﻭﻻ ﻫﻮ ﻣﻦ ﻗﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱ ﻷﻧﻪ ﻣﻠﻔﻖ‪.‬‬
‫‪15‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﻭﺃﺧﺮﺝ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺃﺑﻮ ﻧﻌﻴﻢ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺻﻔﻬﺎﱐ )‪ 336‬ﻫـ ‪ 430 -‬ﻫـ( ﰲ‪" :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪:1‬‬
‫‪ (12 -11‬ﻭﻫﻲ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫)‪ (12‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﻟﺴﺮﻯ )ﻫﻜﺬﺍ ﺑﺎﻷﻟﻒ ﺍﳌﻘﺼﻮﺭﺓ ﻭﻟﻴﺲ ﺍﻟﻴﺎﺀ( }ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺃﲪﺪ ﺑﻦ ﺳﻨﺪﻱ ﺍﳊﺪﺍﺩ ﺍﻟﺬﻱ ﻳﺮﻭﻱ ﻋﻦ ﻋﻠﻮﻳﺔ‬
‫ﻭﺻﺤﻒ ﻓﻠﻌﻠﻪ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺍﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴﺮﻱ ﺑﻦ ﳛﲕ ﺍﻟﻜﻮﰲ )ﺕ‪ 352 :‬ﻫـ( ﻭﻫﻮ ﺷﻴﻌﻲ ﻣﺘﻬﻢ ﰲ ﺍﳊﺪﻳﺚ ﻭﻳﻌﺮﺽ‬
‫ﺑﺎﻟﺼﺤﺎﺑﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻮﻳﺔ ﺍﻟﻘﻄﺎﻥ }ﻫﻮ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﻠﻮﻳﺔ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 205‬ﻫـ ‪-‬‬
‫‪ 298‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻴﺴﻰ }ﺍﻟﻌﻄﺎﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 232 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺑﺸﺮ‬
‫}ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺎﱂ ﺃﺑﻮ ﺣﺬﻳﻔﺔ ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ 206 :‬ﻫـ( ﻛﺬﺍﺏ ﻭﺿﺎﻉ ﻣﺘﺮﻭﻙ{‪ ،‬ﻋﻦ ﺟﻮﻳﱪ }ﺟﻮﻳﱪ ﺑﻦ ﺳﻌﻴﺪ‬
‫ﺍﻷﺯﺩﻯ ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﻠﺨﻰ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺍﲰﻪ ﺟﺎﺑﺮ‪ ،‬ﻭ ﺟﻮﻳﱪ ﻟﻘﺐ ﻭﻫﻮ ﰲ ﻋﺪﺍﺩﻩ ﺍﻟﻜﻮﻓﻴﲔ )ﺕ‪ :‬ﺑﻌﺪ ‪ 140‬ﻫـ( ﻭﻫﻮ ﻣﺘﺮﻭﻙ{‪،‬‬
‫ﻋﻦ ﺍﻟﻀﺤﺎﻙ }ﺑﻦ ﻣﺰﺍﺣﻢ ﺍﳍﻼﱃ‪ ،‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ ﺍﳋﺮﺍﺳﺎﱏ )ﺕ‪ :‬ﺑﻌﺪ ‪ 100‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻛﺜﲑ‬
‫ﺍﻹﺭﺳﺎﻝ{‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﳌﻄﻠﺐ ﺍﻟﻘﺮﺷﻰ ﺍﳍﺎﴰﻰ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺪﱏ ) ﺍﺑﻦ ﻋﻢ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ( )ﺕ‪:‬‬
‫‪ 68‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{‪،‬‬
‫ﻭﻫﺬﺍ ﺳﻨﺪ ﻣﻈﻠﻢ ﻳﺘﻌﺎﻭﺭﻩ ﺍﻟﻮﺿﺎﻋﻮﻥ ﻭﺍﳌﺘﺮﻭﻛﻮﻥ‪ ،‬ﻭﺑﺮﺋﺖ ﺑﺎﻟﺘﺎﱄ ﻋﻬﺪﺓ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﻣﻦ ﺗﺒﻌﺎﺗﻪ ﻷﻧﻪ ﻣﻦ ﻭﺿﻊ‬
‫ﺍﻟﻮﺿﺎﻋﲔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪16‬‬

‫)‪ (5‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻨﺴﻮﺑﺔ ﺇﻟﻰ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ‬

‫ﺍﻟﻀﻌﻴﻒ‪:‬‬ ‫ﺃﻣﺎ ﺧﱪ ﺍﻟﻘﺎﺹ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻓﻘﺪ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ "ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪ (12 - 11 :1‬ﻭﻫﻲ ﻣﻦ ﻣﻈﺎﻥ‬
‫)‪ (13‬ﻋﻦ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ }ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲨﻴﻞ ﺃﺑﻮ ﻳﻌﻘﻮﺏ ﺍﻷﺻﺒﻬﺎﱐ ﺍﳌﻌﻤ‪‬ﺮ )‪ 193‬ﻫـ ‪ 310 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﺳﻬﻞ ﺑﻦ ﻋﺴﻜﺮ}ﺍﻟﺘﻤﻴﻤﻰ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﺨﺎﺭﻯ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 251 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ‬
‫}ﺑﻦ ﻣﻌﻘﻞ ﺑﻦ ﻣﻨﺒﻪ ﺑﻦ ﻛﺎﻣﻞ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﺃﺑﻮ ﻫﺸﺎﻡ ﺍﻟﺼﻨﻌﺎﱏ )ﺍﻟﻄﺒﻘﺔ ‪ (9‬ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ ﺑﻦ ﻣﻌﻘﻞ }ﺑﻦ ﻣﻨﺒﻪ‬
‫ﺍﻟﻴﻤﺎﱐ ﺑﻦ ﺃﺧﻲ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ )ﺕ‪ 183 :‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻣ‪‬ﻌﻤ‪‬ﺮ{ ﻗﺎﻝ ﲰﻌﺖ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ }ﺑﻦ ﻛﺎﻣﻞ ﺍﻟﻴﻤﺎﱏ ﺍﻟﺼﻨﻌﺎﱏ‬
‫ﺍﻟﺬﻣﺎﺭﻯ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻷﺑﻨﺎﻭﻯ‪ .‬ﻫﻮ ﺃﺥ ﳍﻤﺎﻡ‪ ،‬ﻭ ﳌﻌﻘﻞ‪ ،‬ﻭﻟﻐﻴﻼﻥ ﺑﲎ ﻣﻨﺒﻪ ﺍﻟﻴﻤﺎﻧﻴﲔ )‪ 34‬ﻫـ ‪ 100 -‬ﻭ ﺑﻀﻊ ﻋﺸﺮﺓ ﻫـ(‬
‫ﺿﻌﻔﻪ ﺍﻟﻔﻼﺱ ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﺻﺪﻭﻕ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺐ‪ ،‬ﺃﺧﺒﺎﺭﻱ‪ ،‬ﻋﻼﻣﺔ‪ ،‬ﻗﺎﺹ !{ ﻳﻘﻮﻝ‪:‬‬

‫ﳌﺎ ﺑﻌﺚ ﺍﷲ ﺗﻌﺎﱃ ﻣﻮﺳﻰ ﻭﺃﺧﺎﻩ ﻫﺎﺭﻭﻥ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ ﺇﱃ ﻓﺮﻋﻮﻥ ﻗﺎﻝ‪:‬‬
‫ﻻ ﻳﻌﺠﺒﻨﻜﻤﺎ ﺯﻳﻨﺘﻪ ﻭﻻ ﻣﺎ ﻣﺘﻊ ﺑﻪ ﻭﻻ ﲤﺪﺍ ﺃﻋﻴﻨﻜﻤﺎ ﺇﱃ ﺫﻟﻚ ﻓﺈ‪‬ﺎ ﺯﻫﺮﺓ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺔ ﺍﳌﺘﺮﻓﲔ ﻓﺈﱐ ﻟﻮ ﺷﺌﺖ ﺃﻥ ﺃﺯﻳﻨﻜﻤﺎ ﻣﻦ‬
‫ﺍﻟﺪﻧﻴﺎ ﺑﺰﻳﻨﺔ ﻟﻴﻌﻠﻢ ﻓﺮﻋﻮﻥ ﺣﲔ ﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺃﻥ ﻣﻘﺪﺭﺗﻪ ﺗﻌﺠﺰ ﻋﻦ ﻣﺜﻞ ﻣﺎ ﺃﻭﺗﻴﺘﻤﺎ ﻟﻔﻌﻠﺖ ﻭﻟﻜﲏ ﺃﺭﻏﺐ ﺑﻜﻤﺎ ﻋﻦ ﺫﻟﻚ ﻭﺃﺯﻭﻳﻪ ﻋﻨﻜﻤﺎ‬
‫ﻭﻛﺬﻟﻚ ﺃﻓﻌﻞ ﺑﺄﻭﻟﻴﺎﺋﻲ ﻭﻗﺪﳝﺎ ﻣﺎ ﺧﺮﺕ ﳍﻢ ﰲ ﺫﻟﻚ ﻓﺎﱐ ﻷﺫﻭﺩﻫﻢ ﻋﻦ ﻧﻌﻴﻤﻬﺎ ﻭﺭﺧﺎﺋﻬﺎ ﻛﻤﺎ ﻳﺬﻭﺩ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺸﻔﻴﻖ ﻏﻨﻤﻪ ﻋﻦ‬
‫ﻣﺮﺍﺗﻊ ﺍﳍﻠﻜﺔ ﻭﺇﱐ ﻷﺟﻨﺒﻬﻢ ﺳﻠﻮ‪‬ﺎ ﻭﻋﻴﺸﺘﻬﺎ ﻛﻤﺎ ﳚﻨﺐ ﺍﻟﺮﺍﻋﻲ ﺍﻟﺸﻔﻴﻖ ﺇﺑﻠﻪ ﻋﻦ ﻣﺒﺎﺭﻙ ﺍﻟﻌﺮﺓ‪ .‬ﻭﻣﺎ ﺫﻟﻚ ﳍﻮﺍ‪‬ﻢ ﻋﻠﻲ ﻭﻟﻜﻦ‬
‫ﻟﻴﺴﺘﻜﻤﻠﻮﺍ ﻧﺼﻴﺒﻬﻢ ﻣﻦ ﻛﺮﺍﻣﱵ ﺳﺎﳌﺎ ﻣﻮﻓﻮﺭﺍ ﱂ ﺗﻜﻠﻤﻪ ﺍﻟﺪﻧﻴﺎ ﻭﱂ ﻳﻄﻐﻪ ﺍﳍﻮﻯ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﱂ ﻳﺘﺰﻳﻦ ﺍﻟﻌﺒﺎﺩ ﺑﺰﻳﻨﺔ ﺃﺑﻠﻎ ﻓﻴﻤﺎ ﻋﻨﺪﻱ ﻣﻦ‬
‫ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻓﺈ‪‬ﺎ ﺯﻳﻨﺔ ﺍﳌﺘﻘﲔ ﻋﻠﻴﻬﻢ ﻣﻨﻬﺎ ﻟﺒﺎﺱ ﻳﻌﺮﻓﻮﻥ ﺑﻪ ﻣﻦ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﳋﺸﻮﻉ ﺳﻴﻤﺎﻫﻢ ﰲ ﻭﺟﻮﻫﻬﻢ ﻣﻦ ﺃﺛﺮ ﺍﻟﺴﺠﻮﺩ ﺃﻭﻟﺌﻚ‬
‫ﻫﻢ ﺃﻭﻟﻴﺎﺋﻲ ﺣﻘﺎ ﺣﻘﺎ ﻓﺈﺫﺍ ﻟﻘﻴﺘﻬﻢ ﻓﺎﺧﻔﺾ ﳍﻢ ﺟﻨﺎﺣﻚ ﻭﺫﻟﻞ ﳍﻢ ﻗﻠﺒﻚ ﻭﻟﺴﺎﻧﻚ‪.‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﺃﻭ ﺃﺧﺎﻓﻪ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ﻭﺑﺎﺩﺃﱐ ﻭﻋﺮﺽ ﱄ ﻧﻔﺴﻪ ﻭﺩﻋﺎﱐ ﺇﻟﻴﻬﺎ ﻭﺃﻧﺎ ﺃﺳﺮﻉ ﺷﻲﺀ ﺇﱃ ﻧﺼﺮﺓ‬
‫ﺃﻭﻟﻴﺎﺋﻲ‪.‬‬

‫ﺃﻓﻴﻈﻦ ﺍﻟﺬﻱ ﳛﺎﺭﺑﲏ ﺃﻥ ﻳﻘﻮﻡ ﱄ ﺃﻭ ﻳﻈﻦ ﺍﻟﺬﻱ ﻳﻌﺎﺩﻳﲏ ﺃﻥ ﻳﻌﺠﺰﱐ ﺃﻭ ﻳﻈﻦ ﺍﻟﺬﻱ ﻳﺒﺎﺭﺯﱐ ﺃﻥ ﻳﺴﺒﻘﲏ ﺃﻭ ﻳﻔﻮﺗﲏ ﻓﻜﻴﻒ ﻭﺃﻧﺎ ﺍﻟﺜﺎﺋﺮ‬
‫ﳍﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻻ ﺃﻛﻞ ﻧﺼﺮ‪‬ﻢ ﺇﱃ ﻏﲑﻱ‪.‬‬

‫ﺣﺪﻳﺜﻪ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺃﺑﻮ ﻧﻌﻴﻢ‪ :‬ﻭﺯﺍﺩ ﺇﲰﺎﻋﻴﻞ ﺍﺑﻦ ﻋﻴﺴﻰ ﰲ‬

‫ﻓﺎﻋﻠﻢ ﻳﺎ ﻣﻮﺳﻰ‪ :‬ﺃﻥ ﺃﻭﻟﻴﺎﺋﻲ ﺍﻟﺬﻳﻦ ﺍﺷﻌﺮﻭﺍ ﻗﻠﻮ‪‬ﻢ ﺧﻮﰲ ﻓﻴﻈﻬﺮ ﻋﻠﻰ ﺃﺟﺴﺎﺩﻫﻢ ﰲ ﻟﺒﺎﺳﻬﻢ ﻭﺟﻬﺪﻫﻢ ﺍﻟﺬﻱ ﻳﻔﻮﺯﻭﻥ ﺑﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻭﺃﻣﻠﻬﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﺬﻛﺮﻭﻥ ﻭﺳﻴﻤﺎﻫﻢ ﺍﻟﺬﻱ ﺑﻪ ﻳﻌﺮﻓﻮﻥ ﻓﺈﺫﺍ ﻟﻘﻴﺘﻬﻢ ﻓﺬﻟﻞ ﳍﻢ ﻧﻔﺴﻚ‪) .‬ﺍﻧﺘﻬﻰ(‬
‫ﺍﻟﺘﺎﻟﻴﺔ ‪:‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺍﻟﻘﻮﻝ ﰲ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻗﻮﻝ ﺍﻟﻔﻼﺱ ﺃﻱ ﺿﻌﻴﻒ‪ .‬ﻭﻫﻮ ﳐﺘﺮﻉ ﻫﺬﺍ ﺍﳋﱪ‪ ،‬ﻭﺫﻟﻚ ﻟﻠﺤﻴﺜﻴﺎﺕ‬
‫ﻣﺴﺘﻘﻴﻢ‪.‬‬ ‫ﺇﻥﹼ ﺍﻟﻔﻜﺮﺓﹶ ﺍﻷﻗﺮﺏ‪ ‬ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔِ ﳌﻔﻬﻮﻡ‪" /‬ﺍﻟﻮﱄ" ﻫﻮ "ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻖ"‪ .‬ﻭﻫﻮ ﺷﺨﺺ‬
‫ﺑﺎﻟﻌﻤﻞ‪.‬‬ ‫ﻭﺟﺎﺀ ﰲ "ﳐﺘﺎﺭ ﺍﻟﺼﺤﺎﺡ"‪ :‬ﻭ"ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻖ‪ "‬ﺑﻮﺯﻥ ﺍﻟﺴﻜﻴﺖ‪ :‬ﺍﻟﺪﺍﺋﻢ ﺍﻟﺘﺼﺪﻳﻖ ﻭﻫﻮ ﺃﻳﻀﺄ ﺍﻟﺬﻱ ﻳ‪‬ﺼﺪﻕ ﻗﻮﻟﻪ‬
‫ﻭﺫﻛﺮ ﻛﻌﺐ ﺍﻷﺣﺒﺎﺭ ﺑﻦ ﻣﺎﺗﻊ ﺍﳊﻤﲑﻱ )ﺕ‪ 32 :‬ﻫـ(‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﻛﺒﺎﺭ ﺃﺣﺒﺎﺭ ﻳﻬﻮﺩ ﺍﻟﻴﻤﻦ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﺴﻠﻢ ﻭﻫﻮ‬
‫ﻣﺸﻬﻮﺭ ﺑﺮﻭﺍﻳﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‪ :‬ﺩﺍﺭﺍﹰ ﰲ ﺍﳉﻨ‪‬ﺔ ﻭﻭﺻ‪‬ﻔﻬﺎ ﻓﻘﺎﻝ ‪:‬‬

‫ﺷ‪‬ﻬﻴﺪ‪ ,‬ﺃﹶﻭ ﳏﻜﱠﻢ ﰲ ﻧ‪‬ﻔﹾﺴﻪ‪ ,‬ﺃﹶﻭ ﺇﻣﺎﻡ ﻋﺎﺩﻝ‪.‬‬ ‫ﻻ ﻳﻨ‪‬ﺰِﻟﹸﻬﺎ ﺇﻻ ﻧﱯ‪ ‬ﺃﹶﻭ ﺻﺪ‪‬ﻳﻖ‪ ,‬ﺃﹶﻭ‬
‫‪17‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﻳ‪‬ﺸ‪‬ﺮِﻙ‪.‬‬ ‫ﻭﻗﺪ ﻓﺴﺮﻭﺍ‪" :‬ﺍﳌﹸﺤﻜﱠﻢ ﰲ ﻧ‪‬ﻔﹾﺴﻪ" ﺑﺄﻧﻪ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳ‪‬ﺨ‪‬ﻴ‪‬ﺮ ﺑﲔ ﺍﻟﺸِﺮ‪‬ﻙ ﺑﺎﻟﻠﹼﻪ ﺃﹶﻭ ﺍﻟﻘﹶﺘ‪‬ﻞ‪ ,‬ﻓﻴﺨﺘﺎﺭ ﺍﻟﻘﹶﺘ‪‬ﻞ ﻓﹶﻴ‪‬ﻘﹾﺘﻞ ﻭﻻ‬
‫ﻭﺃﺛﺮ ﺍﳊﺒﻚ‪ ،‬ﻭﺍﻟﺘﻠﻔﻴﻖ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ‪ ،‬ﻣﻊ ﺇﻋﺎﺩﺓ ﺍﻟﺼﻴﺎﻏﺔ ﻭﺍﻹﻧﺸﺎﺀ ﺑﺎﺳﺘﻌﺎﺭﺓ ﻣﻔﺎﻫﻴﻢ ﺃﻭ ﻣﻔﺮﺩﺍﺕ ﺧﺎﺭﺝ ﺳﻴﺎﻗﺎ‪‬ﺎ ﺍﻟﺘﺎﺭﳜﻴﺔ‬
‫ﺃﻭ ﺍﻟﻌﻘﺪﻳﺔ ﲰﺔ ﺑﺎﺭﺯﺓ ﻟﺪﻯ ﺑﻌﺾ ﻫﺬﺍ ﺍﻟﻨﻔﺮ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺨﻀﺮﻣﲔ‪.‬‬

‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬ ‫ﻭﻻ ﺷﻚ ﺃﻥ ﻛﻌﺒﺎﹰ ﺍﺧﺘﺮﻉ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﺧﺘﺮﺍﻋﺎﹰ ﻟﻠﺤﻴﺜﻴﺎﺕ‬

‫ﻻ ﻣﺴﺘﻨﺪ ﻟﻜﻌﺐ ﻓﻴﻤﺎ ﺃﻭﺭﺩ‪ ،‬ﻻ ﻣﻦ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻭﻻ ﻣﻦ ﺍﻟﺘﻠﻤﻮﺩ‪ ،‬ﺣﻴﺚ ﻭﺻﻒ "ﺍﳉﻨﺔ" ﻣﻔﻘﻮﺩ ﰲ ﻛﻠﻴﻬﻤﺎ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﻓﺮﻗﺔ‬ ‫ﺥ‪.‬‬
‫"ﺍﻟﺼﺪﻭﻗﻴﲔ" ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﺍﳌﻨﻮﻁ ‪‬ﻢ ﺍﻹﺷﺮﺍﻑ ﻋﻠﻰ "ﺍﳍﻴﻜﻞ" ﰲ ﻓﺘﺮﺓ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺇﱃ ﻫﺪﻣﻪ ﻣﻦ ﻃﺮﻑ‬
‫ﺍﻟﺮﻭﻣﺎﻥ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻳﺆﻣﻨﻮﻥ ﻻ ﺑﻮﺟﻮﺩ ﺍﳉﻨﺔ ﻭﻻ ﲞﻠﻮﺩ ﺍﻟﺮﻭﺡ!‬
‫ﻣﻔﻬﻮﻡ‪" :‬ﺍﻹﻣﺎﻣﺔ" ﺑﺎﳌﻌﲎ ﺍﻟﺴﻴﺎﺳﻲ ﻣﻔﻬﻮﻡ ﺇﺳﻼﻣﻲ ﱂ ﺗﻌﺮﻓﻪ ﺍﻟﻴﻬﻮﺩﻳﺔ‪،‬‬ ‫ﺩ‪.‬‬
‫ﻻ ﺗﺮﻛﻴﺰ ﰲ ﺍﻟﻴﻬﻮﺩﻳﺔ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﺇﳕﺎ ﰲ ﺍﻹﺳﻼﻡ!‬ ‫ﺫ‪.‬‬

‫ﺃﻣﺎ ﲞﺼﻮﺹ "ﺍﻟﺼﺪﻳﻘﲔ" ﻓﻴ‪‬ﻘﹸﻮﻝﹸ "ﺍﻟﺘﻠﻤﻮﺩ‪ "‬ﺑﺄﻥﹼ ﻫﻨﺎﻙ ﰲ ﻛﻞ ﺁﻥ ‪ 36‬ﺻﺪﻳﻘﺎﹰ ﻋﻠﻰ ﺍﻷﻗﻞ ﻳﻌﻴﺸﻮﻥ ﺑﲔ ﻇﻬﺮﺍﻧﻨﺎ‪ ،‬ﻭﻫﻢ‬
‫ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﳎﻬﻮﻟﲔ‪،‬ﺇﻻ ﺃﻥ ﺍﻟﻌﺎﱂ ﺇﳕﺎ ﺧﻠﻖ ﻷﺟﻠﻬﻢ ‪!.‬‬

‫ﻭ ﻟﻔﻈﺔ "ﺍﻟﺼﺪﻳﻖ"‪ :‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻄﻠﻖ‪ ‬ﰲ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﺍﻟﺸﺨﺺ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﳌﺼﺪﻕ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻛﻤﺎ ﻟﻘﺐ ﺑﺬﻟﻚ ﺃﺑﻮ ﺑﻜﺮ‪:‬‬
‫ﺍﳋﻠﻴﻔﺔ ﺍﻷﻭﻝ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺇﻻ ﺃﻥ ﺍﳌﺴﻴﺤﻴﺔ ﺳﺘﻄﻮﺭ ﻣﻔﻬﻮﻡ‪" :‬ﺍﻟﻘﺪﻳﺲ )‪" (Saint‬ﺑﺪﳍﺎ ‪.‬‬

‫ﻭﻛﻼﳘﺎ‪" :‬ﺍﻟﺼﺪﻳﻖ" ﺑﺎﳌﻔﻬﻮﻡ ﺍﻟﺘﻠﻤﻮﺩﻱ‪ ،‬ﻭ"ﺍﻟﻘﺪﻳﺲ" ﺑﺎﳌﻔﻬﻮﻡ ﺍﳌﺴﻴﺤﻲ ﻳﻘﻮﻣﺎﻥ ﺑﺪﻭﺭ ﺍﻟﻮﺳﺎﻃﺔ ﺑﲔ ﺍﷲ ﻭﻋﺒﺎﺩﻩ‬
‫ﻭﻳﺴﺘﺸﻔﻊ ﻭﻳﺘﻮﺳﻞ ‪‬ﻤﺎ ﺇﻟﻴﻪ‪،‬‬
‫ﻭﻫﻮ ﺷﺮﻙ ﺑﻮﺍﺡ ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﺇﱃ ﺃﻥ ﻇﻬﺮﺕ ﺑﺪﻋﺔ ﺍﻟﺘﺼﻮﻑ ﰲ ﺍﻟﻌﺮﺍﻕ ﻣﻊ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪ ،‬ﻟﻴﻄﻮﺭ‬
‫ﺃﺻﺤﺎﺑﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻟﻘﻰ ﺍﻻﳓﻄﺎﻁ ﲜﺮﺍﻧﻪ ﻋﻠﻰ ﺍﻟﺪﻭﻟﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻣﻔﻬﻮﻡ "ﺍﻟﻮﱄ" ‪‬ﺬﺍ ﺍﳌﻌﲎ ﺍﳌﺄﻟﻮﻑ ﻟﺪﻯ ﺍﻟﻴﻬﻮﺩ‬
‫ﻭﺍﻟﻨﺼﺎﺭﻯ‪ ،‬ﻣﻊ ﻣﻔﺎﻫﻴﻢ ﺃﺧﺮﻯ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ‪‬ﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﻣﺜﻞ‪" :‬ﺍﻷﻏﻮﺍﺙ"‪ ،‬ﻭ"ﺍﻷﻗﻄﺎﺏ"‪ ،‬ﻭ"ﺍﻷﺑﺪﺍﻝ"‪...،‬ﺇﱃ ﺃﻥ ﻋﻤﺖ‬
‫ﺑﺬﻟﻚ ﺍﻟﺒﻠﻮﻯ ﻓﻴﻤﺎ ﻧﺸﺎﻫﺪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻷﺿﺮﺣﺔ ﻭﺍﻟﺘﻮﺳﻞ ‪‬ﺎ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﺎﺻﺮ‪.‬‬

‫ﻭﻗﺪ ﺍﺧﺘﺮﻉ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﻛﻌﺐ ﻗﺒﻠﻪ ﻧﺼﻪ ﺍﺧﺘﺮﺍﻋﺎﹰ ﻣﺎ ﺑﲔ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ ﺍﳍﺠﺮﻱ ﻭﺑﺪﺍﻳﺔ ﺍﻟﺜﺎﱐ‪ ،‬ﻟﻴﺼﺒﺢ‬
‫ﺍﳌﺎﺩﺓ ﺍﳋﺎﻡ ﺍﻟﱵ ﺳﻴﻤﺘﺢ ﻣﻨﻬﺎ ﻭﻳﻨﺴﺞ ﻋﻠﻰ ﻣﻨﻮﺍﳍﺎ ﻛﻞ ﻭﺿﺎﻉ ﻻﺣﻖ ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪.‬‬

‫ﻭﺍﳋﱪ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺑﻜﺮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰊ ﻋﺒﻴﺪ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ )ﺕ‪ 281 :‬ﻫـ( ﰲ ﻛﺘﺎﺏ‪" :‬ﺍﻷﻭﻟﻴﺎﺀ" )‪:1‬‬
‫‪} (115 /48 - 47‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻭﻋﻨﻮﺍﻧﻪ ﻳﻨﺒﺌﻚ{ ﻣﻮﻗﻮﻓﺎﹰ ﻋﻠﻰ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻓﻘﺎﻝ‪:‬‬

‫)‪ (14‬ﺣﺪﺛﻨﺎ ﺧﻠﻒ ﺑﻦ ﻫﺸﺎﻡ } ﺑﻦ ﺛﻌﻠﺐ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺧﻠﻒ ﺑﻦ ﻫﺸﺎﻡ ﺑﻦ ﻃﺎﻟﺐ ﺑﻦ ﻏﺮﺍﺏ ﺍﻟﺒﺰﺍﺭ ﺍﻟﺒﻐﺪﺍﺩﻯ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﻘﺮﻯﺀ )ﺕ‪:‬‬
‫‪ 229‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻟﻪ ﺍﺧﺘﻴﺎﺭ ﰱ ﺍﻟﻘﺮﺍﺀﺍﺕ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﳊﻨﺎﻁ } ﻋﺒﺪ ﺭﺑﻪ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﻜﻨﺎﱏ ﺍﳊﻨﺎﻁ‪ ،‬ﺃﺑﻮ ﺷﻬﺎﺏ ﺍﻟﻜﻮﰱ‬
‫ﺍﻷﺻﻐﺮ ) ﻧﺰﻳﻞ ﺍﳌﺪﺍﺋﻦ )ﺕ‪ 171 :‬ﺃﻭ ‪ 172‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻳﻬﻢ{‪ ،‬ﻋﻦ ﺳﻔﻴﺎﻥ }ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﻣﺴﺮﻭﻕ ﺍﻟﺜﻮﺭﻯ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‬
‫ﺍﻟﻜﻮﰱ )ﺕ‪ 97 :‬ﻫـ ‪ 161 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ﻓﻘﻴﻪ ﻋﺎﺑﺪ ﺇﻣﺎﻡ ﺣﺠﺔ‪ ،‬ﻭ ﻛﺎﻥ ﺭﲟﺎ ﺩﻟﺲ{‪ ،‬ﻋﻦ ﺭﺟﻞ }ﻭﻫﻮ ﳎﻬﻮﻝ{‪،‬‬
‫ﻋﻦ ﺍﺑﻦ ﻣﻨﺒﻪ ﻗﺎﻝ‪} :‬ﺍﳋﱪ ﻭﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻭﻧﻘﺼﺎﻥ ﰲ ﺍﳌﱳ ﻋﻦ ﺍﻟﺴﺎﺑﻖ{‬
‫ﻟﺘﻮﳘﻪ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﳋﱪ ﻣﻨﻘﻄﻊ ﺑﺎﻟﺮﺟﻞ ﺍ‪‬ﻬﻮﻝ ﻭﺍﻵﻓﺔ ﻣﻦ ﺍﳊﻨﺎﻁ ﻭﻻ ﺷﻚ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪18‬‬

‫ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ "ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ " (59 :61‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‬
‫ﻓﻘﺎﻝ ‪:‬‬

‫)‪ (15‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ }ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳋﻄﻴﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺴﻴﺐ ﺍﻟﺪﻣﺸﻘﻲ )‪ 424‬ﻫـ ‪ 558 -‬ﻫـ( ﻭﻫﻮ‬
‫ﺛﻘﺔ{‪ ،‬ﺃﺧﱪﻧﺎ ﺭﺷﺄ ﺑﻦ ﻧﻈﻴﻒ }ﺃﺑﻮ ﺍﳊﺴﻦ ﺭﺷﺄ ﺑﻦ ﻧﻈﻴﻒ ﺑﻦ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺍﳌﻘﺮﺉ ﺍﻟﺪﻣﺸﻘﻲ )ﺕ‪ :‬؟( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺃﺧﱪﻧﺎ ﺍﳊﺴﻦ ﺑﻦ‬
‫ﺇﲰﺎﻋﻴﻞ }ﺑﻦ ﳏﻤﺪ ﺍﻟﻀﺮﺍﺏ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺼﺮﻱ )‪ 313‬ﻫـ ‪ 392 -‬ﻫـ( ﻗﺎﻝ ﺍﻟﺬﻫﱯ ﰲ ﺗﺮﲨﺘﻪ ﰲ "ﺳﲑ ﺃﻋﻼﻡ ﺍﻟﻨﺒﻼﺀ" )‪:16‬‬
‫‪ :(542‬ﻭﱂ ﺗﺒﻠﻐﻨﺎ ﺃﺧﺒﺎﺭﻩ ﻛﻤﺎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺣﺎﻟﻪ ﺃﻧﻪ ﺛﻘﺔ ﺻﺎﺣﺐ ﺣﺪﻳﺚ ﻭﻣﻌﺮﻓﺘﻪ ﻣﺘﻮﺳﻄﻪ{‪ ،‬ﺃﺧﱪﻧﺎ ﺃﲪﺪ ﺑﻦ ﻣﺮﻭﺍﻥ‬
‫}ﺑﻦ ﳏﻤﺪ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺪﻳﻨﻮﺭﻱ ﺍﻟﻘﺎﺿﻲ ﰒ ﺍﳌﺼﺮﻱ )ﺕ‪ :‬ﻣﺎ ﺑﻌﺪ ‪ 330‬ﻫـ( ﺿﻌﻔﻪ ﺍﻟﺪﺍﺭﻗﻄﲏ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‬
‫)‪ 208‬ﻫـ – ‪ 281‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﻳﺚ }ﻳﺮﻭﻱ ﻋﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻤﺔ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬
‫ﺻﺎﺣﺐ ﻣﺴﻠﻢ ﰲ ﺍﻟﺮﺣﻠﺔ‪ .‬ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ{‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﳌﻨﻌﻢ } ﺇﺩﺭﻳﺲ ﺑﻦ ﺳﻨﺎﻥ )ﺕ‪ 228 :‬ﻫـ( ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬
‫ﻳﻜﺬﺏ ﻋﻠﻰ ﻭﻫﺐ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺪﻳﲏ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻟﻴﺲ ﺑﺜﻘﺔ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ‪ :‬ﻻ ﳛﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻫﻮ ﻭﺃﺑﻮﻩ ﻣﺘﺮﻭﻛﺎﻥ {‪ ،‬ﻋﻦ ﺃﺑﻴﻪ }ﺇﺩﺭﻳﺲ ﺑﻦ ﺳﻨﺎﻥ ﺍﻟﻴﻤﺎﱏ‪ ،‬ﺃﺑﻮ ﺇﻟﻴﺎﺱ ﺍﻟﺼﻨﻌﺎﱏ‬
‫)ﻫﻮ ﺍﺑﻦ ﺑﻨﺖ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ‪ ،‬ﻭﻭﺍﻟﺪ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﺑﻦ ﺇﺩﺭﻳﺲ ( )ﺍﻟﻄﺒﻘﺔ‪ ( 7 :‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ{‪ ،‬ﻋﻦ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ }ﺍﳋﱪ{‬
‫ﻭﺍﳌﺘﺮﻭﻛﻮﻥ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺳﻨﺪ ﻣﻈﻠﻢ ﻳﺘﻌﺎﻭﺭﻩ ﺍﻟﻮﺿﺎﻋﻮﻥ‬
‫‪19‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)‪ (6‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺍﻧﺲ ﺑﻦ ﻣﺎﻟﻚ‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫ﻣﺎﻟﻚ{ ﻓﻘﺎﻝ‪:‬‬ ‫‪- VIII -‬ﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻭﻏﲑﻩ ﻣﻦ ﺣﺪﻳﺚ }ﺃﻧﺲ ﺑﻦ‬
‫)‪ (16‬ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ } ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﻣﺘﺮﻭﻙ{‪ ،‬ﻋﻦ ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻣﺸﻘﻲ‬
‫}ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ ﺍﻟﺴﻤﲔ‪ ،‬ﻭ ﻳﻘﺎﻝ ﺃﺑﻮ ﳏﻤﺪ )ﺕ‪ 166 :‬ﻫـ( ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ } ﻭﻫﻮ ﳎﻬﻮﻝ{‪ ،‬ﻋﻦ ﺃﻧﺲ }ﺑﻦ‬
‫ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﻨﻀﺮ ﺑﻦ ﺿﻤﻀﻢ ﺑﻦ ﺯﻳﺪ ﺑﻦ ﺣﺮﺍﻡ ﺍﻟﻨﺠﺎﺭ ﺍﻷﻧﺼﺎﺭﻯ ﺍﻟﻨﺠﺎﺭﻯ‪ ،‬ﺃﺑﻮ ﲪﺰﺓ ﺍﳌﺪﱏ )ﺕ‪ 92 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰉ{‪ ،‬ﻋﻦ‬
‫ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪ ،‬ﻋﻦ ﺟﱪﻳﻞ‪ ،‬ﻋﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﻗﺎﻝ‪:‬‬

‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ‬
‫ﻣﺴﺎﺀﺗﻪ ﻭﻻﺑﺪ ﻟﻪ ﻣﻨﻪ ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﻳﺮﻳﺪ ﺑﺎﺑﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻓﺄﻛﻔﻪ ﻋﻨﻪ ﺃﻥ ﻻ ﻳﺪﺧﻠﻪ ﻋﺠﺐ ﻓﻴﻔﺴﺪﻩ ﺫﻟﻚ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱃ‬
‫ﻋﺒﺪﻱ ﲟﺜﻞ ﺃﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ ﻭﻻ ﻳﺰﺍﻝ ﻳﺘﻨﻔﻞ ﺣﱴ ﺃﺣﺒﻪ ﻭﻣﻦ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ ﻟﻪ ﲰﻌﺎ ﻭﺑﺼﺮﺍ ﻭﻳﺪﺍ ﻭﻣﺆﻳﺪﺍ ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ‬
‫ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻐﲏ ﻭﻟﻮ ﺃﻓﻘﺮﺗﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ﺩﻋﺎﱐ ﻓﺄﺟﺒﺘﻪ ﻭﺳﺄﻟﲏ ﻓﺄﻋﻄﻴﺘﻪ ﻭﻧﺼﺢ ﱄ ﻓﻨﺼﺤﺖ ﻟﻪ ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ‬
‫ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﻔﻘﺮ ﻭﺇﻥ ﺑﺴﻄﺖ ﻟﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ﻭﺇﻥ ﻣﻦ ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﺴﻘﻢ ﻭﻟﻮ ﺃﺻﺤﺤﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ﻭﺇﻥ ﻣﻦ‬
‫ﻋﺒﺎﺩﻱ ﻣﻦ ﻻ ﻳﺼﻠﺢ ﺇﳝﺎﻧﻪ ﺇﻻ ﺍﻟﺼﺤﺔ ﻭﻟﻮ ﺃﺳﻘﻤﺘﻪ ﻷﻓﺴﺪﻩ ﺫﻟﻚ ﺇﱐ ﺃﺩﺑﺮ ﻋﺒﺎﺩﻱ ﺑﻌﻠﻤﻲ ﲟﺎ ﰲ ﻗﻠﻮ‪‬ﻢ ﺇﱐ ﻋﻠﻴﻢ ﺧﺒﲑ‪.‬‬

‫ﻭﺍﳋﺸﲏ ﻭﺻﺪﻗﺔ ﺿﻌﻴﻔﺎﻥ ﻭﻫﺸﺎﻡ ﻻ ﻳﻌﺮﻑ ﻭﺳﺌﻞ ﺍﺑﻦ ﻣﻌﲔ ﻋﻦ ﻫﺸﺎﻡ ﻫﺬﺍ ﻣﻦ ﻫﻮ ؟‬
‫ﻗﺎﻝ‪ :‬ﻻ ﺃﺣﺪ‪ .‬ﻳﻌﲏ ﻻ ﻳﻌﺘﱪ ﺑﻪ ‪.‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ ﰲ "ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪ (319 - 318 :8‬ﻭﻫﻲ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‬
‫ﻓﻘﺎﻝ‪:‬‬

‫)‪ (17‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﺷﻴﺒﺔ } ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺒﺴﻰ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ ﺑﻦ ﺃﰉ ﺷﻴﺒﺔ ﺍﻟﻜﻮﰱ )‬
‫‪ 156‬ﻫـ ‪ 239 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ﻗﺪ ﻳﻬﻢ{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺑﻦ ﻋﺎﺻﻢ } ﺍﳋﺮﺍﺳﺎﱐ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﻟﻨﺴﺎﺋﻲ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ‬
‫)ﺕ‪ 233 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬
‫ﲢﻮﻳﻞ ﺍﻹﺳﻨﺎﺩ )ﺡ(‬
‫)‪ (18‬ﻭﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻵﺟﺮﻱ }ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰒ ﺍﳌﻜﻲ )ﺕ‪ 360 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳛﲕ‬
‫ﺍﳊﻠﻮﺍﱐ }ﺃﺑﻮ ﺟﻌﻔﺮ )ﺕ‪ 296 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ}‪،‬‬
‫ﲢﻮﻳﻞ ﺍﻹﺳﻨﺎﺩ )ﺡ(‬
‫)‪ (19‬ﻭﺣﺪﺛﻨﺎ ﳐﻠﺪ ﺑﻦ ﺟﻌﻔﺮ }ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺒﺎﻗﺮﺣﻲ ﺍﻟﺪﻗﺎﻕ )ﺕ‪ 369 :‬ﻫـ( ﳛﺪﺙ ﻣﻦ ﻛﺘﺐ ﻟﻴﺲ ‪‬ﺎ ﲰﺎﻋﻪ ﻭﺧﻠﻂ ﰲ ﺁﺧﺮ‬
‫ﻋﻤﺮﻩ {‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﱪﺍﺋﻲ }ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ )ﺕ‪ 302 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﻗﺎﻟﻮﺍ )ﰲ ﺍﻷﺻﻞ "ﻗﺎﻻ" ﻭﻫﻮ ﻻ‬
‫ﻳﺴﺘﻘﻴﻢ ﻣﻊ ﺍﻟﺴﻴﺎﻕ ﺍﳋﱪﻱ{‪} :‬ﻳﻌﲏ‪ :‬ﻋﺒﺪ ﺍﳉﺒﺎﺭ‪ ،‬ﻭﺍﻟﱪﺍﺛﻲ‪ ،‬ﻭﺍﳊﻠﻮﺍﱐ{‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪20‬‬

‫ﺣﺪﺛﻨﺎ ﺍﳊﻜﻢ ﺑﻦ ﻣﻮﺳﻰ }ﺑﻦ ﺷﲑﺯﺍﺩ ﺃﺑﻮ ﺻﺎﱀ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﻘﻨﻄﺮﻱ )ﺕ‪ 232 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ{‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ‬
‫ﺍﳋﺸﲏ‪} .‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ{‪ ،‬ﻋﻦ ﺻﺪﻗﺔ ﺍﻟﺪﻣﺸﻘﻲ }ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ }ﳎﻬﻮﻝ{‪ ،‬ﻋﻦ ﺃﻧﺲ‪ ،‬ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻋﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ }{‪ ،‬ﻋﻦ ﺭﺑﻪ ﺗﻌﺎﱃ ﻭﺗﻘﺪﺱ ﻗﺎﻝ‪} :‬ﺍﳋﱪ{‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻘﺒﻪ‪ :‬ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺃﻧﺲ ﱂ ﻳﺮﻭﻩ ﻋﻨﻪ ‪‬ﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺇﻻ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ ﻭﻋﻨﻪ ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ‬
‫ﻣﻌﺎﻭﻳﺔ ﺍﻟﺪﻣﺸﻘﻲ ﺗﻔﺮﺩ ﺑﻪ ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ )ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ "ﺍﳊﺴﲏ" ﻭﻫﻮ ﺗﺼﺤﻴﻒ(‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ "ﳐﺘﺼﺮ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ (2076 :1‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﰲ ﺗﺮﲨﺔ‪ :‬ﻋﺒﺪ ﺍﳌﻠﻚ ﺑﻦ ﺻﺪﻗﺔ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﷲ‪:‬‬

‫)‪ (20‬ﺭﻭﻯ ﻋﻦ ﺃﺑﻴﻪ }ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ{‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ‬
‫ﻭﺗﻌﺎﱃ ﻗﺎﻝ ‪:‬‬

‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ‬

‫‪:‬‬ ‫ﻭﺃﻭﺭﺩﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺃﻳﻀﺎﹰ ﰲ‪" :‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ (285 :41‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻓﻘﺎﻝ‬
‫)‪ (21‬ﺃﻧﺒﺄﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﻔﺮﺿﻲ } ﲨﺎﻝ ﺍﻹﺳﻼﻡ‪ :‬ﻋﻠﻲ ﺑﻦ ﺍﳌﺴﻠﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﻔﺘﺢ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﺸﺎﻓﻌﻲ ﺍﻟﻔﺮﺿﻲ‬
‫)ﺕ‪ 533 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﻭﻧﻘﻠﺘﻪ ﻣﻦ ﺧﻄﻪ‪ ،‬ﺣﺪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻣﻜﻲ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺮﻣﻴﻠﻲ }‬
‫)‪ 432‬ﻫـ ‪ 492 -‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ{ ﻟﻔﻈﺎ ﺑﺪﻣﺸﻖ‪ ،‬ﺃﺧﱪﱐ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﺑﻜﺎﺭ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺑﻜﺎﺭ }ﺍﻟﺼﻮﺭﻱ‬
‫)ﺕ‪ 459 :‬ﻫـ( ﻭﻫﻮ ﻣﺴﺘﻮﺭ ﳎﻬﻮﻝ ﺍﳊﺎﻝ ﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﺟﺮﺣﺎ ﻭﻻ ﺗﻌﺪﻳﻼﹰ { ﺑﺼﻮﺭ ﺑﻘﺮﺍﺀﰐ ﻋﻠﻴﻪ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ‬
‫ﺷﺠﺎﻉ ﻓﺎﺗﻚ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻮﺭﻱ ﻣﻮﱃ ﺑﲏ ﻣﺰﺍﺣﻢ }ﺕ‪ :‬ﻣﺎ ﺑﻌﺪ ‪ 410‬ﻫـ( ﻭﻫﻮ ﻣﺴﺘﻮﺭ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ )ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ "ﺃﺑﻮ"‬
‫ﻓﻘﻂ( ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺴﻜﺮﻱ ﺍﻷﻧﻄﺎﻛﻲ }ﱂ ﺃﺗﺒﲔ ﻣﻦ ﻫﻮ ﺑﺎﺳﺘﻌﺮﺍﺽ ﻣﻦ ﻳﺮﻭﻱ ﻋﻨﻬﻢ ﺃﺑﻮ ﺷﺠﺎﻉ ﻓﺎﺗﻚ ﰲ "ﺗﺎﺭﻳﺦ‬
‫ﺩﻣﺸﻖ" ﻭﻟﻠﺴﻘﻂ ﺍﳊﺎﺻﻞ ﰲ ﺍﻹﺳﻢ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻓﺮﻭﺥ }ﺍﻟﺮﻗﻲ )ﺕ‪ :‬؟( ﻭﻫﻮ ﻣﺴﺘﻮﺭ{‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﺍﻟﻔﻀﻞ ﺑﻦ ﺯﻳﺎﺩ ﺍﻟﻘﻄﺎﻥ }ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ :‬؟( ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻭﳑﻦ ﺃﻛﺜﺮ ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﻭﻫﻮ ﻣﺴﺘﻮﺭ{‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺍﳍﻴﺜﻢ ﺑﻦ ﺧﺎﺭﺟﺔ } ﺃﺑﻮ ﺃﲪﺪ ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﳛﲕ ﺍﳌﺮﻭﺫﻱ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﳌﻠﻘﺐ‪ :‬ﺻﺎﻋﻘﺔ )ﺕ‪ 227 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺃﺧﱪﻧﺎ‬
‫ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ ﻋﻦ ﺻﺪﻗﺔ ﺍﻟﺪﻣﺸﻘﻲ ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ }ﳎﻬﻮﻝ{‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ) ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ (‬
‫ﻋﻦ ﺟﱪﻳﻞ ﻋﻦ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ‪ :‬ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ‪..‬‬

‫‪:‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ‪" :‬ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪ (96 - 95 :7‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ ﻓﻘﺎﻝ‬
‫ﺃﻧﺒﺄﻧﺎ‪:‬‬

‫)‪ (22‬ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ }ﺑﻦ ﺍﻟﻌﺒﺎﺱ ﺍﳋﻄﻴﺐ ﺍﳌﻌﺮﻭﻑ ﺑﺎﻟﻨﺴﻴﺐ ﺍﻟﺪﻣﺸﻘﻲ )‪ 424‬ﻫـ ‪ 558 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ}‪،‬‬
‫)‪ (23‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺑﻦ ﺍﻷﻛﻔﺎﱐ }ﻫﺒﺔ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﺳﺪﻱ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻷﻛﻔﺎﱐ )‪ 444‬ﻫـ ‪ 524 -‬ﻫـ( ﻭﻫﻮ‬
‫ﻣﺴﺘﻮﺭ{‪،‬‬
‫ﻗﺎﻻ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ } ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺳﻠﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻜﺘﺎﱐ ﺍﻟﺼﻮﰲ ﺍﻟﺪﻣﺸﻘﻲ )ﺕ‪ 466 :‬ﻫـ(‬
‫ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺃﺧﱪﻧﺎ ﲤﺎﻡ ﺑﻦ ﳏﻤﺪ }ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺟﻌﻔﺮ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺮﺍﺯﻱ ﰒ ﺍﻟﺪﻣﺸﻘﻲ )‪ 330‬ﻫـ ‪ 414 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬
‫ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﳊﺴﻦ ﺃﲪﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺣﺬﱂ }ﺍﻷﺳﺪﻱ ﺍﻟﺪﻣﺸﻘﻲ ﺍﻷﻭﺯﺍﻋﻲ ﺍﻟﻘﺎﺿﻲ )ﺕ‪ 347 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﻳﺰﻳﺪ‬
‫‪21‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺼﻤﺪ } ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﺩﻛﻮﺍﻥ ﺍﳍﺎﴰﻲ ﺍﻟﻘﺮﻇﻲ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺪﻣﺸﻘﻲ )‪ 198‬ﻫـ ‪ 276 -‬ﻫـ !(‬
‫ﻭﻫﻮ ﺻﺪﻭﻕ { ‪ ،‬ﺣﺪﺛﻨﺎ ﺳﻼﻣﺔ ﺑﻦ ﺑﺸﺮ }ﺑﻦ ﺑﺪﻳﻞ ﺍﻟﻌﺬﺭﻯ‪ ،‬ﺃﺑﻮ ﻛﻠﺜﻢ ﺍﻟﺪﻣﺸﻘﻰ )ﺍﻟﻄﺒﻘﺔ‪ ( 10 :‬ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ‪،‬‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻛﺮﳝﺔ }ﺍﻟﺼﻴﺪﺍﻭﻱ )ﺕ( ﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ{‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ )ﻭﻫﻮ ﳎﻬﻮﻝ(‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ‬
‫ﺭﺳﻮﻝ ﺍﷲ ) ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ( ﻋﻦ ﺟﱪﻳﻞ ﻋﻦ ﺭﺑﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺃﻧﻪ ﻗﺎﻝ‪:‬‬

‫ﻣﻦ ﺃﺧﺎﻑ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﲟﺜﻞ ﺃﺩﺍﺀ ﻣﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ‪}....‬ﺍﳋﱪ{‬
‫ﺃﺧﱪﻧﺎﻩ‪:‬‬ ‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻘﺒﻪ‪ :‬ﺭﻭﺍﻩ ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ ﻋﻦ ﺻﺪﻗﺔ ﻋﻦ ﻫﺸﺎﻡ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﻛﺮﳝﺔ‬
‫)‪ (24‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻷﻧﺼﺎﺭﻱ }ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﻟﺴﻠﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻔﺮﺿﻲ ﺍﳌﻌﺮﻭﻑ ﺑﻘﺎﺿﻲ‬
‫ﺍﳌﺮﺳﺘﺎﻥ )‪ 442‬ﻫـ ‪ 535 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻭﻗﺪ ﺗﻜﻠﻢ ﻓﻴﻪ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﻓﻠﻢ ﻳﻠﺘﻔﺖ ﺇﻟﻴﻪ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﳏﻤﺪ ﺍﳉﻮﻫﺮﻱ }ﺍﳊﺴﻦ‬
‫ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﲑﺍﺯﻱ ﰒ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 363‬ﻫـ ‪ 454 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﺇﻣﻼﺀ‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ‬
‫ﺣﻔﺺ‪ :‬ﻋﻤﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﻨﺎﻗﺪ }ﺑﻦ ﳛﲕ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻳﻮﻧﺲ ﺑﻦ ﺃﻧﺎﻧﻮﺵ ﺍﻟﻨﺎﻗﺪ ﺍﳌﻌﺮﻭﻑ‪ :‬ﺑﺎﺑﻦ ﺍﻟﺰﻳﺎﺕ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪286‬‬
‫ﻫـ ‪ 375 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ } ﺑﻦ ﺭﺍﺷﺪ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺼﻮﰲ )ﺕ‪ 306 :‬ﻫـ( ﻭﺛﻘﻪ‬
‫ﺍﻟﺪﺍﺭ ﻗﻄﲏ ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻨﺎﺩﻯ‪ :‬ﻛﺘﺐ ﻋﻨﻪ ﻋﻠﻰ ﺇﻏﻤﺎﺽ !{‪ ،‬ﺣﺪﺛﻨﺎ ﺍﳊﻜﻢ ﺑﻦ ﻣﻮﺳﻰ }ﺑﻦ ﺃﰉ ﺯﻫﲑ‪ :‬ﺷﲑﺯﺍﺩ ﺍﻟﺒﻐﺪﺍﺩﻯ‪ ،‬ﺃﺑﻮ ﺻﺎﱀ‬
‫ﺍﻟﻘﻨﻄﺮﻯ ﺍﻟﱪﺍﺯ ﺍﻟﺰﺍﻫﺪ )ﺕ‪ 232 :‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﳌﻠﻚ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ‪ ،‬ﻋﻦ ﺻﺪﻗﺔ ﻋﻦ ﻫﺸﺎﻡ‬
‫ﺍﻟﻜﻨﺎﱐ ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ }ﺍﳋﱪ{‬
‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﺍﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﰲ‪" :‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ" )‪ (609 /192 :1‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﳐﺘﺼﺮﺍﹰ ﻣﻦ ﻃﺮﻳﻖ ﺁﺧﺮ‬
‫)‪ (25‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ } ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺴﻠﻢ ﺍﻷﺑﺎﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﻭﻻﺩﺓ ﻗﺒﻞ ‪ 210‬ﻫـ ‪ 290 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻗﺎﻝ‬
‫ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ ﺳﻌﻴﺪ ﺃﺑﻮ ﺣﻔﺺ ﺍﻟﺪﻣﺸﻘﻲ }ﺍﻟﻘﺮﺷﻲ ﻧﺰﻳﻞ ﺑﻐﺪﺍﺩ )ﺕ‪ 225 :‬ﻫـ( ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﻗﺎﻝ ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﷲ ﺃﺑﻮ ﻣﻌﺎﻭﻳﺔ‪ ،‬ﺃﺧﱪﱐ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺰﺭﻱ }ﻫﻮ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺑﻦ ﻣﺎﻟﻚ ﺍﳉﺰﺭﻱ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳊﺮﺍﱐ ﺍﳊﺎﻓﻆ ﺍﻟﻔﻘﻴﻪ )ﺕ‪ 127 :‬ﻫـ(‬
‫ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ﻋﻦ ﺍﻟﻨﱯ ﻋﻦ ﺟﱪﻳﻞ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ‪:‬‬

‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ‪.‬‬

‫ﻋﻤﺮ‪.‬‬ ‫ﻭﻗﺎﻝ ﺍﻟﻄﱪﺍﱐ ﻋﻘﺒﻪ‪ :‬ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺇﻻ ﺻﺪﻗﺔ ﺗﻔﺮﺩ ﺑﻪ‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺣﻜﻤﻮﻥ ﺍﻟﻘﻀﺎﻋﻲ ﺍﳌﺼﺮﻱ )ﺕ‪ 454 :‬ﻫـ(‬
‫ﰲ‪" :‬ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ" )‪ (1456 /327 :2‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ ﻓﻘﺎﻝ ‪:‬‬

‫)‪ (26‬ﺃﺧﱪﻧﺎ ﺍﶈﺴﻦ ﺑﻦ ﺟﻌﻔﺮ }ﺑﻦ ﳏﻤﺪ{ ﺑﻦ ﺃﰊ ﺍﻟﻜﺮﺍﻡ }ﺃﺑﻮ ﻋﻠﻲ )ﺕ‪ ( :‬ﱂ ﺃﻗﻒ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺃﲪﺪ ﺑﻦ‬
‫ﺍﳊﺴﻦ ﺍﻟﺮﺍﺯﻱ }ﻫﻮ ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﻦ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺘﺒﺔ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﻧﺰﻳﻞ ﻣﺼﺮ )‪ 268‬ﻫـ ‪ 357 -‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ{‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺳﻼﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﺍﻟﺮﻣﻠﻲ }ﻫﻨﺎﻙ ﺗﺼﺤﻴﻒ ﰲ ﺍﻻﺳﻢ ﻭﻻ ﺷﻚ{‪ ،‬ﺣﺪﺛﻨﺎ ﻫﺸﺎﻡ ﺑﻦ ﻋﻤﺎﺭﺓ }ﻫﻨﺎﻙ ﺍﺑﻦ ﺃﰊ ﺍﳊﻮﻳﺮﺙ‬
‫ﺍﻟﻨﻮﻓﻠﻲ ﺍﳊﺠﺎﺯﻱ )ﺕ‪ ( :‬ﻭﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ {‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺻﺪﻗﺔ }ﻫﻮ‪ :‬ﺍﺑﻦ ﻋﺒﺪ ﺍﷲ ﻷﻧﻪ ﻣﻦ ﻳﺮﻭﻱ ﻋﻦ ﻫﺸﺎﻡ‬
‫ﺍﻟﻜﻨﺎﱐ{‪ ،‬ﻋﻦ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ‪ ،‬ﻋﻦ ﺃﻧﺲ ﻋﻦ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺎﻝ ﻳﻘﻮﻝ‬
‫ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ‪:‬‬

‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ﻭﻣﺎ ﺭﺩﺩﺕ ﰲ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﻣﺎ ﺭﺩﺩﺕ ﰲ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻭﺃﻛﺮﻩ‬
‫ﻣﺴﺎﺀﺗﻪ ﻭﻻ ﺑﺪ ﻟﻪ ﻣﻨﻪ‬
‫ﺷﻚ‪.‬‬ ‫ﻭﺍﻟﺴﻨﺪ ﻓﻴﻪ ﺗﺼﺤﻴﻒ ﻭﻻ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪22‬‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬

‫ﻋﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺰﺭﻱ‪ ،‬ﻋﻦ ﺃﻧﺲ ‪.‬‬ ‫‪ - IX -‬ﻭﻗﺪ ﺧﺮﺝ ﺍﻟﺒﺰﺍﺭ ﺑﻌﺾ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ ﺻﺪﻗﺔ‪،‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻳﻮﺟﺪ ﺍﳋﱪ ﰲ ﻣﺴﻨﺪ ﺍﻟﺒﺰﺍﺭ ﺍﳌﻄﺒﻮﻉ ﻭﻗﺪ ﻣﺮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﰲ ﺍﳋﱪ ﺭﻗﻢ )‪ (20‬ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﺑﻦ‬
‫ﻋﺴﺎﻛﺮ‪.‬‬
‫‪23‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)‪ (7‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‬

‫ﺭﺟﺐ‪:‬‬ ‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ‬
‫)‪ - X – (27‬ﻭﺧﺮﺝ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻭﺯﺍﻋﻲ }ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺃﰉ ﻋﻤﺮﻭ‪ :‬ﳛﻤﺪ ﺍﻟﺸﺎﻣﻰ ﺍﻟﺪﻣﺸﻘﻰ‪ ،‬ﺃﺑﻮ ﻋﻤﺮﻭ‬
‫ﺍﻷﻭﺯﺍﻋﻰ )ﺕ‪ 157 :‬ﻫـ ( ﻭﻫﻮ ﺛﻘﺔ ﻓﻘﻴﻪ{‪ ،‬ﻋﻦ ﻋﺒﺪﺓ ﺑﻦ ﺃﰊ ﻟﺒﺎﺑﺔ }ﺍﻷﺳﺪﻯ ﺍﻟﻐﺎﺿﺮﻯ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻜﻮﰱ ﻧﺰﻳﻞ ﺩﻣﺸﻖ‬
‫)ﺍﻟﻄﺒﻘﺔ‪ (4 :‬ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ }ﺑﻦ ﺣﺒﺎﺷﺔ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﺑﻼﻝ‪ ،‬ﻭﻗﻴﻞ‪ :‬ﻫﻼﻝ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻧﺼﺮ ﺑﻦ ﻏﺎﺿﺮﺓ‪ ،‬ﺍﻷﺳﺪﻯ‬
‫ﺍﻟﻜﻮﰱ ﺃﺑﻮ ﻣﺮﱘ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﻣﻄﺮﻑ )ﺣﻮﺍﱄ ‪ 40‬ﻕ‪.‬ﻫـ ‪ 81 -‬ﺃﻭ ‪ 82‬ﺃﻭ ‪ 83‬ﻫـ( { ﲰﻌﺖ ﺣﺬﻳﻔﺔ }ﺣﺬﻳﻔﺔ ﺑﻦ ﺍﻟﻴﻤﺎﻥ‪:‬‬
‫ﺣﺴﻴﻞ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺒﺴﻰ )ﺕ‪ 36 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{ ﻳﻘﻮﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ‪:‬‬

‫ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺣﻲ ﺇﱃ ﻳﺎ ﺃﺧﺎ ﺍﳌﺮﺳﻠﲔ ﻳﺎ ﺃﺧﺎ ﺍﳌﻨﺬﺭﻳﻦ ﺃﻧﺬﺭ ﻗﻮﻣﻚ ﻻ ﻳﺪﺧﻠﻮﺍ ﺑﻴﺘﺎ ﻣﻦ ﺑﻴﻮﰐ ﻭﻷﺣﺪ ﻋﻨﺪﻫﻢ ﻣﻈﻠﻤﺔ ﻓﺈﱐ ﺃﻟﻌﻨﻪ ﻣﺎ‬
‫ﺩﺍﻡ ﻗﺎﺋﻤﺎ ﺑﲔ ﻳﺪﻱ ﺣﱴ ﻳﺮﺩ ﺗﻠﻚ ﺍﻟﻈﻼﻣﺔ ﻋﻠﻰ ﺃﻫﻠﻬﺎ ﻓﺄﻛﻮﻥ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ﻭﺃﻛﻮﻥ ﺑﺼﺮ ﺍﻟﺬﻱ ﻳﺒﺼﺮﻩ ﺑﻪ ﻭﻳﻜﻮﻥ ﻣﻦ‬
‫ﺃﻭﻟﻴﺎﺋﻲ ﻭﺃﺻﻔﻴﺎﺋﻲ ﻭﻳﻜﻮﻥ ﺟﺎﺭﻱ ﻣﻦ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﳉﻨﺔ‬
‫ﺟﺪﺍ‪.‬‬ ‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺟﻴﺪ !!!! ﻭﻫﻮ ﻏﺮﻳﺐ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺃﻣﺎ ﻛﻴﻒ ﲡﺘﻤﻊ "ﺍﳉﻮﺩﺓ" ﻣﻊ "ﻣﻄﻠﻖ ﺍﻟﻐﺮﺍﺑﺔ" ﻓﻼ ﻳﻨﺒﺌﻚ ‪‬ﺎ ﺳﻮﻯ ﺣﺸﻮﻱ ﺿﻠﻴﻊ ﺃﻭ ﺣﺎﻃﺐ ﻟﻴﻞ ﻻ‬
‫ﻳﺪﺭﻱ ﻣﺎ ﳜﺮﺝ ﻣﻦ ﺭﺃﺳﻪ ‪!.‬‬

‫ﻭﻟﻦ ﻳﻨﻘﻀﻲ ﻋﺠﺒﻚ ﺇﺫﺍ ﻣﺎ ﻋﻠﻤﺖ ﺑﺄﻥ ﺻﻨﻴﻊ ﺍﺑﻦ ﺭﺟﺐ ﻫﻨﺎ ﻓﻴﻪ ﻣﻦ ﺗﺪﻟﻴﺲ ﺍﻟﺘﺴﻮﻳﺔ ﻣﺎ ﻓﻴﻪ ! ﻷﻧﻪ ﻋﻠﻖ ﺍﳋﱪ ﻭﺍﺑﺘﺪﺃ‬
‫ﺑﺄﻋﻠﻰ ﺭﺟﺎﻝ ﺍﻟﺴﻨﺪ ﺍﳌﻮﺛﻘﲔ ﻭﺃﺳﻘﻂ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻋﻠﻴﻪ ﻣﺪﺍﺭ ﺍﻟﺴﻨﺪ ﻭﻣﻠﻔﻘﻪ ﻭﻫﻮ‪ :‬ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻟﻜﻌﱯ‪ .‬ﻭﻫﻮ‬
‫ﻫﺎﻟﻚ ﻳﺄﰐ ﺑﺎﳌﻨﺎﻛﲑ ﻋﻦ ﺍﻷﺛﺒﺎﺕ !‬

‫ﲝﺎﻝ!‬ ‫ﻓﺄﱏ ﻟﺴﻨﺪ ﻳﺪﻭﺭ ﻋﻠﻰ ﻫﺎﻟﻚ ﺃﻥ ﻳﺘﺼﻒ ﺑﺎﳉﻮﺩﺓ‬

‫ﻓﻘﺎﻝ‪:‬‬ ‫ﻭﻗﺪ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﻟﺴﻨﺪ ﺍﳉﻴﺪ! ﰲ ﻋﺮﻑ ﺍﺑﻦ ﺭﺟﺐ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ "ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" )‪(45 - 44 :65‬‬
‫)‪ (28‬ﻗﺮﺃﺕ ﻋﻠﻰ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺯﺍﻫﺮ ﺑﻦ ﻃﺎﻫﺮ }ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﲪﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﳌﺮﺯﺑﺎﻥ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ‬
‫ﺍﻟﺸﺤﺎﻣﻲ )‪ 446‬ﻫـ ‪ 533 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺒﻴﻬﻘﻲ }ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ )‪ 384‬ﻫـ ‪ 458 -‬ﻫـ( ﻭﻫﻮ‬
‫ﺛﻘﺔ ﺣﺎﻓﻆ{‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ }ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﻟﺒﻴﻊ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )‪ 321‬ﻫـ ‪ 405 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ{‪،‬‬
‫ﺣﺪﺛﲏ ﺃﺑﻮ ﺳﻌﻴﺪ ﺑﻦ ﺃﰊ ﺣﺎﻣﺪ }ﻫﻮ ﺣﺎﻣﺪ ﺑﻦ ﺃﰊ ﺣﺎﻣﺪ ﺍﳌﻘﺮﺉ )ﺕ‪ ( :‬ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ{‪ ،‬ﺣﺪﺛﲏ ﺃﰊ } ؟ {‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﳛﲕ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﺪﻣﺸﻘﻲ ﲟﻜﺔ }ﳛﲕ ﺑﻦ ﻣﻮﺳﻰ ﺑﻦ ﻫﺎﺭﻭﻥ ﺍﻟﻘﺮﺷﻲ )ﺕ‪ :‬؟( ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﻋﻠﻲ ﺑﻦ ﻣﻌﺒﺪ‬
‫} ﺑﻦ ﺷﺪﺍﺩ ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﻭﺃﺑﻮ ﳏﻤﺪ ﺍﻟﻌﺒﺪﻱ ﺍﻟﺮﻗﻲ ﻧﺰﻳﻞ ﻣﺼﺮ )ﺕ‪ 218 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻟﻜﻌﱯ‬
‫} ﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪ :‬ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ‪ :‬ﺣﺪﺙ ﻋﻦ ﺍﻟﺜﻘﺎﺕ ﲟﻨﺎﻛﲑ‪ .‬ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ‪ :‬ﻻ ﳛﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ ﻭﻻ‬
‫ﺍﻟﺮﻭﺍﻳﺔ ﻋﻨﻪ ﺇﻻ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻋﺘﺒﺎﺭ{‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻷﻭﺯﺍﻋﻲ ‪}..‬ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ{‬
‫‪:‬‬ ‫ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ‪" :‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪ (116 :6‬ﻣﻦ ﻃﺮﻳﻖ ﻏﲑ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳛﲕ ﻓﻘﺎﻝ‬
‫)‪ (29‬ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺃﲪﺪ }ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ﺍﳊﺎﻓﻆ{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﺰﻧﺒﺎﻉ ﺭﻭﺡ ﺑﻦ ﺍﻟﻔﺮﺝ }ﻗﻄﺎﻥ ﺍﳌﺼﺮﻱ )‪ 198‬ﻫـ ‪-‬‬
‫‪ 282‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺭﺯﻳﻖ }ﺍﻟﺮﺳﻌﲏ )ﺕ‪ 259 :‬ﻫـ( ﻭﻫﻮ ﳎﻬﻮﻝ ﺍﳊﺎﻝ ﻟﻴﺲ ﻣﻦ ﺭﺟﺎﻻﺕ‬
‫ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﺔ‪ .‬ﱂ ﻳﻮﺛﻘﻪ ﺳﻮﻯ ﺍﺑﻦ ﺣﺒﺎﻥ ﺑﺸﺮﻃﻪ ﺍﳍﺶ ﺍﳌﻌﺮﻭﻑ ﺍﻟﺬﻱ ﻻ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻪ‪ :‬ﺃﻥ ﻣﻦ ﺣﺪﺙ ﻋﻦ ﺛﻘﺔ ﻭﺣﺪﺙ ﻋﻨﻪ ﺛﻘﺔ ﻓﻬﻮ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪24‬‬

‫ﺛﻘﺔ!!{‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ }ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻳﻮﺟﺪ ﺷﺎﻣﻴﺎﻥ ﺑﺎﺳﻢ "ﺃﰊ ﺍﻟﻴﻤﺎﻥ"‪ :‬ﺍﻷﻭﻝ‪ :‬ﻋﺎﻣﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ :‬ﺃﰉ ﻋﺎﻣﺮ ﺑﻦ ﳊﻰ‪ ،‬ﺃﺑﻮ‬
‫ﺍﻟﻴﻤﺎﻥ ﺍﳍﻮﺯﱏ ﺍﳊﻤﺼﻰ )ﺍﻟﻄﺒﻘﺔ ﺍﳋﺎﻣﺴﺔ ﻣﻦ ﺻﻐﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ( ﻭﺍﻟﺜﺎﱐ‪ :‬ﺍﳊﻜﻢ ﺑﻦ ﻧﺎﻓﻊ ﺍﻟﺒﻬﺮﺍﱏ‪ ،‬ﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ ﺍﳊﻤﺼﻰ )ﺕ‪222 :‬‬
‫ﻫـ( ﻭﻛﻼﳘﺎ ﻣﺘﻘﺪﻣﺎﻥ ﰲ ﺍﻟﻮﻓﺎﺓ ﻋﻠﻰ ﺍﻷﻭﺯﺍﻋﻲ )ﺕ‪ 157 :‬ﻫـ( ﰒ ﻻ ﻳﻮﺟﺪ ﰲ ﺍﻟﺮﻭﺍﺓ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﻣﻦ ﳛﻤﻞ ﺍﺳﻢ ﺃﰊ ﺍﻟﻴﻤﺎﻥ‬
‫)ﺭﺍﺟﻊ ﺗﺮﲨﺔ ﺍﻷﻭﺯﺍﻋﻲ ﰲ "‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ" ﻟﻠﻤﺰﻱ({‪ ،‬ﺣﺪﺛﻨﺎ ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪﺓ }ﺑﻦ ﺃﰉ ﻟﺒﺎﺑﺔ ﺍﻷﺳﺪﻯ ﺍﻟﻐﺎﺿﺮﻯ ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﺒﺰﺍﺯ ﺍﻟﻜﻮﰱ‪ ،‬ﻭﻳﻘﺎﻝ ﻣﻮﱃ ﻗﺮﻳﺶ ) ﻧﺰﻳﻞ ﺩﻣﺸﻖ )ﺍﻟﻄﺒﻘﺔ‪ ( 4 :‬ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﲏ ﺯﺭ ﺑﻦ ﺣﺒﻴﺶ } ﺑﻦ ﺣﺒﺎﺷﺔ ﺑﻦ ﺃﻭﺱ‬
‫ﺑﻦ ﺑﻼﻝ ﺍﻷﺳﺪﻱ ﺍﻟﻜﻮﰲ )ﺕ ‪ 81 :‬ﺃﻭ ‪ 82‬ﺃﻭ ‪ 83‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻗﺎﻝ ﲰﻌﺖ ﺣﺬﻳﻔﺔ ﻳﻘﻮﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻭﺳﻠﻢ‪:‬‬

‫ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺣﻰ ﺇﱄ ﻳﺎ ﺃﺧﺎ ﺍﳌﺮﺳﻠﲔ ﻭﻳﺎ ﺃﺧﺎ ﺍﳌﻨﺬﺭﻳﻦ ﺃﻧﺬﺭ ﻗﻮﻣﻚ ﺃﻥ ﻻ ﻳﺪﺧﻠﻮﺍ ﺑﻴﺘﺎ ﻣﻦ ﺑﻴﻮﰐ ﻭﻷﺣﺪ ﻋﻨﺪﻫﻢ ﻣﻈﻠﻤﺔ ﻓﺈﱐ ﺃﻟﻌﻨﻪ‬
‫ﻣﺎ ﺩﺍﻡ ﻗﺎﺋﻤﺎ ﺑﲔ ﻳﺪﻱ ﻳﺼﻠﻲ ﺣﱴ ﻳﺮﺩ ﺗﻠﻚ ﺍﻟﻈﻼﻣﺔ ﺇﱃ ﺃﻫﻠﻬﺎ‪.‬‬

‫}ﻓﺄﻛﻮﻥ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ﻭﺃﻛﻮﻥ ﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ﻭﻳﻜﻮﻥ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻲ ﻭﺃﺻﻔﻴﺎﺋﻲ ﻭﻳﻜﻮﻥ ﺟﺎﺭﻱ ﻣﻊ ﺍﻟﻨﺒﻴﲔ ﻭﺍﻟﺼﺪﻳﻘﲔ‬
‫ﻭﺍﻟﺸﻬﺪﺍﺀ ﰲ ﺍﳉﻨﺔ{‬
‫ﻋﺒﺪﺓ ‪.‬‬ ‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻧﻌﻴﻢ ﻋﻘﺒﻪ‪ :‬ﻏﺮﻳﺐ ﻣﻦ ﺣﺪﻳﺚ ﺍﻷﻭﺯﺍﻋﻲ ﻋﻦ‬
‫ﻣﺜﻠﻪ‪.‬‬ ‫ﻭﺭﻭﺍﻩ ﻋﻠﻲ ﺑﻦ ﻣﻌﺒﺪ‪ ،‬ﻋﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳛﲕ ﺍﻟﻜﻌﱯ‪ ،‬ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ‬
‫ﺭﺟﺐ‪:‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﻨﺎﻙ ﺛﻼﺛﺔ ﻣﻼﺣﻈﺎﺕ ﻋﻠﻰ ﻗﻮﻝ ﺍﺑﻦ‬
‫ﺃﻳﻦ ﺍﳉﻮﺩﺓ ﰲ ﺃﻱ ﻣﻦ ﺍﻟﺴﻨﺪﻳﻦ‪ ،‬ﻭﺃﻣﺮ ﺇﺳﺤﺎﻕ ﺑﻦ ﺃﰊ ﳛﲕ ﻣﻌﺮﻭﻑ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻴﻤﺎﻥ ﺍﻟﺬﻱ ﳛﺪﺙ ﻋﻦ ﺍﻷﻭﺯﺍﻋﻲ ﳎﻬﻮﻝ ﻻ ﻳﺪﺭﻯ‬ ‫ﺃ‪.‬‬
‫ﻣﻦ ﻫﻮ !؟‪ .‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻔﻖ ﻭﺫﻡ ﺍﳊﻔﺎﻅ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﻐﺮﺍﺋﺐ ﻋﻠﻰ ﻣﺎ ﲡﺪﻩ ﻣﺴﻄﻮﺭﺍﹰ ﰲ ﻛﺘﺐ ﺍﳌﺼﻄﻠﺢ‪،‬‬
‫ﻭﻫﻞ ﻫﻨﺎﻙ ﻣﻦ ﻟﺒﺲ ﰲ ﻓﱪﻛﺔ ﺍﳋﱪ‪ ،‬ﻭﺍﳌﱳ ﺭﻛﻴﻚ ﺭﻛﺎﻛﺔ ﻓﻈﺔ ﻭﻣﺒﺘﺬﻟﺔ ﻻ ﺗﺸﺘﻢ ﻣﻨﻪ ﻻ ﺭﺍﺋﺤﺔ ﺍﻟﻨﺒﻮﺓ ﻭﻻ ﺟﻮﺍﻣﻊ‪ ‬ﺍﻟﻜﻠﻢ ﺍﳌﻤﻴﺰ‬ ‫ﺏ‪.‬‬
‫ﻟﻜﻼﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪.‬‬
‫ﻻﺣﻆ ﺍﻟﺘﻠﻔﻴﻖ ﻣﺎ ﺑﲔ ﺍﻹﻧﺸﺎﺀ ﰲ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ ﻭﻫﻮ ﻗﻄﻌﺎﹰ ﻣﻦ ﻭﺿﻊ ﺇﺳﺤﺎﻕ ﻭﺑﻨﺎﺕ ﺃﻓﻜﺎﺭﻩ‪ ،‬ﻭﻣﺎ ﺟﺎﺀ ﰲ ﺍﻟﻔﻘﺮﺓ ﺑﲔ ﺍﳌﻌﻘﻮﻓﲔ‬ ‫ﺕ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺸﻖ ﺍﳌﺴﺘﻌﺎﺭ ﻭﺍﳌﺴﺮﻭﻕ ﻣﻦ ﻏﲑﻩ‪.‬‬

‫ﻣﻨﻬﺎ‪:‬‬ ‫ﰒ ﻫﻨﺎﻙ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮﻯ ﻏﺎﺑﺖ ﻋﻦ ﺍﺑﻦ ﺭﺟﺐ ﻧﺬﻛﺮ‬

‫‪25‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)‪ (8‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺃﻡ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ :‬ﻣﻴﻤﻮﻧﺔ‬

‫ﻭﻫﺬﻩ ﺃﺧﺮﺟﻬﺎ ﺃﺑﻮ ﻳﻌﻠﻰ‪ :‬ﺍﲪﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﺍﳌﺜﲎ ﺍﳌﻮﺻﻠﻲ )‪ 210‬ﻫـ ‪ 307 -‬ﻫـ( ﰲ "ﺍﳌﺴﻨﺪ" )‪:12‬‬
‫‪ (7086/520‬ﻭﻫﻮ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﺩﺍﺭ ﺍﳌﺄﻣﻮﻥ ﻟﻠﺘﺮﺍﺙ – ﺩﻣﺸﻖ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‪ 1404 :‬ﻫـ‪ 1984 /‬ﻡ‪،‬‬
‫ﺑﺘﺤﻘﻴﻖ‪ :‬ﺣﺴﲔ ﺳﻠﻴﻢ ﺃﺳﺪ‪ ،‬ﻓﻘﺎﻝ ‪:‬‬

‫)‪ (30‬ﺣﺪﺛﻨﺎ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﺍﻟﻮﻟﻴﺪ }ﺑﻦ ﻧﺼﺮ ﺃﺑﻮ ﺍﻟﻔﻀﻞ ﺍﻟﺒﺎﻫﻠﻲ ﺍﻟﻨﺮﺳﻲ ﺍﻟﺒﺼﺮﻱ ﺍﳊﺎﻓﻆ )ﺕ‪ 237 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﻳﻮﺳﻒ‬
‫ﺑﻦ ﺧﺎﻟﺪ } ﺑﻦ ﻋﻤﺮ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ ﺍﻟﺒﺼﺮﻱ )ﺕ‪ 189 :‬ﻫـ( ﻭﻫﻮ ﻛﺬﺍﺏ ﻭﺿﺎﻉ‪ .‬ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﻛﺬﺍﺏ‪ ،‬ﺧﺒﻴﺚ‪،‬‬
‫ﻋﺪﻭ ﺍﷲ‪ ،‬ﺭﺟﻞ ﺳﻮﺀ ﻻ ﳛﺪﺙ ﻋﻨﻪ ﺃﺣﺪ ﻓﻴﻪ ﺧﲑ‪ .‬ﻭﻗﺎﻝ ﻣﺮﺓ‪ :‬ﺯﻧﺪﻳﻖ ﻻ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ‪ .‬ﻭﻗﺎﻝ ﺍﻟﻨﺴﺎﺋﻲ‪ :‬ﻛﺬﺍﺏ ﻣﺘﺮﻭﻙ ﺍﳊﺪﻳﺚ‬
‫{‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺇﺳﺤﺎﻕ }ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﻨﺎﻙ ﺭﺟﻼﻥ ‪‬ﺬﺍ ﺍﻻﺳﻢ ﺍﻷﻭﻝ‪ :‬ﻋﻤﺮ ﺑﻦ ﺇﺳﺤﺎﻕ ﺍﳊﺠﺎﺯﻯ ﺍﳌﺪﱏ‪ ،‬ﻣﻮﱃ ﺯﺍﺋﺪﺓ ﻣﻦ‬
‫)ﺍﻟﻄﺒﻘﺔ‪ ( 6 :‬ﻭﻫﻮ ﻣﻘﺒﻮﻝ ﺇﻥ ﺗﻮﺑﻊ ﻭﺇﻻ ﻓﻠﲔ ﻭﻋﻨﺪﻩ ﰲ ﻣﺴﻠﻢ ﺣﺪﻳﺜﺎﹰ ﻭﺍﺣﺪﺍﹰ‪ .‬ﻭﺍﻟﺜﺎﱐ‪ :‬ﻋﻤﺮ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﰉ ﻃﻠﺤﺔ‬
‫ﺍﻷﻧﺼﺎﺭﻯ‪ ،‬ﺍﳌﺪﱏ )ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﻣﻦ ﻛﺒﺎﺭ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ( ﻭﻫﻮ ﳎﻬﻮﻝ ﺍﳊﺎﻝ‪ .‬ﻭﻻ ﺗﻌﺮﻑ ﻷﻱ ﻣﻨﻬﻤﺎ ﺭﻭﺍﻳﺔ ﻋﻦ ﻋﻄﺎﺀ ﺑﻦ‬
‫ﻳﺴﺎﺭ{ ﺃﻧﻪ ﲰﻊ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ }ﺍﳍﻼﱃ‪ ،‬ﺃﺑﻮ ﳏﻤﺪ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭ ﺃﺑﻮ ﻳﺴﺎﺭ ﺍﳌﺪﱏ ﺍﻟﻘﺎﺹ‪ ،‬ﻣﻮﱃ ﻣﻴﻤﻮﻧﺔ ﺃﻡ ﺍﳌﺆﻣﻨﲔ )ﺕ‪94 :‬‬
‫ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﳛﺪﺙ‪ ،‬ﻋﻦ ﻣﻴﻤﻮﻧﺔ ﺯﻭﺝ ﺍﻟﻨﱯ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ -‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺎﻝ ‪ :‬ﻗﺎﻝ‬
‫ﺍﷲ ‪ -‬ﻋﺰ ﻭﺟﻞ ‪- :‬‬

‫ﻣﻦ ﺁﺫﻯ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺍﺳﺘﺤﻖ ﳏﺎﺭﺑﱵ ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱄ ﻋﺒﺪ ﲟﺜﻞ ﺃﺩﺍﺀ ﻓﺮﺍﺋﻀﻲ ﻭﺇﻧﻪ ﻟﻴﺘﻘﺮﺏ ﺇﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ ﻓﺈﺫﺍ ﺃﺣﺒﺒﺘﻪ ﻛﻨﺖ‬
‫ﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ‪‬ﺎ ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ‪‬ﺎ ﻭﻟﺴﺎﻧﻪ ﺍﻟﺬﻱ ﻳﻨﻄﻖ ﺑﻪ ﻭﻗﻠﺒﻪ ﺍﻟﺬﻱ ﻳﻌﻘﻞ ﺑﻪ ﺇﻥ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ ﻭﺇﻥ ﺩﻋﺎﱐ ﺃﺟﺒﺘﻪ ﻭﻣﺎ ﺗﺮﺩﺩﺕ‬
‫ﻋﻦ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ ﻛﺘﺮﺩﺩﻱ ﻋﻦ ﻣﻮﺗﻪ ﻭﺫﺍﻙ ﺃﻧﻪ ﻳﻜﺮﻫﻪ ﻭﺃﻧﺎ ﺃﻛﺮﻩ ﻣﺴﺎﺀﺗﻪ‪.‬‬

‫ﺍﳍﺠﺮﻱ‪.‬‬ ‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺧﱪ ﻣﻮﺿﻮﻉ ﻣﻦ ﻃﺮﻑ ﻳﻮﺳﻒ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ ﰲ ﺍﻟﻨﺼﻒ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪26‬‬

‫)‪ (9‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ‬

‫ﻭﺃﺧﺮﺟﻬﺎ ﳏﻤﺪ ﺑﻦ ﺳﻼﻣﺔ ﺑﻦ ﺟﻌﻔﺮ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﻀﺎﻋﻲ ﰲ‪" :‬ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ" )‪ (1455 /326 :2‬ﻭﻫﻮ ﻣﻦ‬
‫ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻓﻘﺎﻝ ‪:‬‬

‫)‪ (31‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺍﻟﻘﺎﺳﻢ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻃﻪ !! ﺑﺪﻣﺸﻖ }ﻫﻮ‪ :‬ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪ :‬ﺃﺑﻮ‬
‫ﺍﻟﻘﺎﺳﻢ ﺍﻟﺴﺮﺍﺝ ﺍﳊﻠﱯ ﺍﳌﻌﺮﻭﻑ ﺑﺎﺑﻦ ﺍﻟﻄﺒﻴﺰ )‪ 330‬ﻫـ ‪ 431 -‬ﻫـ( ﻭﻫﻮ ﺷﻴﺦ ﻻ ﺑﺄﺱ ﺑﻪ( ‪ ،‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ‬
‫ﺍﻟﺴﻘﺎﺀ }ﻫﻮ‪ :‬ﺃﺑﻮ ﺍﳊﺴﻦ‪ :‬ﳏﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ )ﺃﻭ ﻫﺸﺎﻡ( ﺑﻦ ﺍﻟﺴﻘﺎﺀ ﺍﳊﻠﱯ )ﺕ‪ ( :‬ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ{‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺍﻟﻔﻀﻞ ﺑﻦ ﺍﻟﻌﺒﺎﺱ }ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺃﻭ ﺃﲪﺪ‪ ،‬ﺃﻭ ﻣﻬﺪﻯ‪ ،‬ﺃﻭ ﻣﻬﺮﺍﻥ‪ ،‬ﺍﻟﺒﻐﺪﺍﺩﻯ ﰒ ﺍﳊﻠﱮ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ )ﺍﻟﻄﺒﻘﺔ‪ ( ( 11 :‬ﻭﻫﻮ‬
‫ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ }ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻣﻴﻤﻮﻥ ﺍﳊﻤﺎﱏ ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﺍﻟﻜﻮﰱ )ﺕ‪ 228 :‬ﻫـ ( ﻭﻫﻮ ﻣﺘﻬﻢ ﺑﺴﺮﻗﺔ‬
‫ﺍﳊﺪﻳﺚ{‪ ،‬ﺣﺪﺛﻨﺎ ﺻﻔﻮﺍﻥ ﺑﻦ ﺃﰉ ﺍﻟﺼﻬﺒﺎﺀ }ﺍﻟﺘﻴﻤﻰ ﺍﻟﻜﻮﰱ )ﺍﻟﻄﺒﻘﺔ ‪ (7 :‬ﻭﻫﻮ ﻣﻘﺒﻮﻝ ﺇﻥ ﺗﻮﺑﻊ ﻭﺇﻻ ﻓﻠﲔ{‪ ،‬ﻋﻦ ﺑﻜﲑ ﺑﻦ ﻋﺘﻴﻖ‬
‫}ﺍﻟﻌﺎﻣﺮﻯ‪ ،‬ﻭﻳﻘﺎﻝ ﺍﶈﺎﺭﰉ ﺍﻟﻜﻮﰱ )ﺍﻟﻄﺒﻘﺔ‪ ( 6 :‬ﻭﻫﻮ ﺻﺪﻭﻕ{‪ ،‬ﻋﻦ ﺳﺎﱂ }ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺷﻰ ﺍﻟﻌﺪﻭﻯ‪،‬‬
‫ﺃﺑﻮ ﻋﻤﺮ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻭﻳﻘﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﷲ ﺍﳌﺪﱐ ﺍﻟﻔﻘﻴﻪ )ﺕ‪ 106 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺛﺒﺖ ﻋﺎﺑﺪ ﻭﺃﺣﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺴﺒﻌﺔ{‪ ،‬ﻋﻦ‬
‫ﺍﺑﻦ ﻋﻤﺮ }ﺑﻦ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺷﻰ ﺍﻟﻌﺪﻭﻯ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﻜﻰ ﺍﳌﺪﱏ )ﺕ‪ 73 :‬ﺃﻭ ‪ 74‬ﻫـ( ﺍﻟﺼﺤﺎﰉ{‪ ،‬ﻋﻦ ﻋﻤﺮ }ﺑﻦ ﻧﻔﻴﻞ‬
‫ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻯ ﺑﻦ ﺭﻳﺎﺡ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﺮﻁ ﺑﻦ ﺭﺯﺍﺡ ﺑﻦ ﻋﺪﻯ ﺍﻟﻘﺮﺷﻰ ﺃﺑﻮ ﺣﻔﺺ ﺍﻟﻌﺪﻭﻯ ﺍﳌﺪﱐ )ﺕ‪ 23 :‬ﻫـ ( ﺍﻟﺼﺤﺎﰉ{‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪:‬‬
‫ﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﻗﺒﺾ ﻧﻔﺲ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ‪.‬‬ ‫ﻣﻦ ﺃﻫﺎﻥ ﱄ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯﱐ ﺑﺎﶈﺎﺭﺑﺔ ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﰲ ﺷﻲﺀ ﺃﻧﺎ ﻓﺎﻋﻠﻪ‬
‫ﻭﺍﻵﻓﺔ ﻣﻦ ﳛﲕ ﺑﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﻭﻫﻮ ﺣﺎﻓﻆ ﻭﻗﺪ ﺍﺳﺘﻌﺎﻥ ﲝﻔﻈﻪ ﻋﻠﻰ ﺳﺮﻗﺔ ﻫﺬﺍ ﺍﳌﱳ ﻭﻭﺿﻌﻪ ﻋﻠﻰ ﻟﺴﺎﻥ ﻋﻤﺮ ﺑﻦ‬
‫ﺍﳋﻄﺎﺏ ﻣﻊ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‪.‬‬
‫‪27‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﻴﻒ ﺗﻠﻄﺦ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺑﺎﻷﺧﺒﺎﺭ ﺍﳌﻠﻔﻘﺔ‪...‬‬

‫)‪ (10‬ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﻤﻜﺬﻭﺑﺔ ﻋﻠﻰ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ‬

‫ﻭﺃﺧﺮﺟﻬﺎ ﺍﺑﻦ ﻣﺎﺟﺔ ﺍﻟﻘﺰﻭﻳﲏ ﰲ ﺳﻨﻨﻪ )‪ ،(3989/1320 :2‬ﻃﺒﻌﺔ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﻌﻨﺎﻳﺔ ﳏﻤﺪ ﻓﺆﺍﺩ ﻋﺒﺪ ﺍﻟﺒﺎﻗﻲ‪،‬‬
‫ﺑﲑﻭﺕ‪ ،‬ﻓﻘﺎﻝ‪:‬‬

‫)‪ (32‬ﺣﺪﺛﻨﺎ ﺣﺮﻣﻠﺔ ﺑﻦ ﳛﲕ } ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺣﺮﻣﻠﺔ ﺑﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﻗﺮﺍﺩ ﺍﻟﺘﺠﻴﱮ ﺃﺑﻮ ﺣﻔﺺ ﺍﳌﺼﺮﻯ ﺻﺎﺣﺐ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻰ )‬
‫‪ 160‬ﻫـ ‪ 243 -‬ﺃﻭ ‪ 244‬ﻫـ( ﻭﻫﻮ ﺻﺪﻭﻕ ﻟﻜﻦ ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ ﻓﻴﻪ‪ :‬ﻻ ﳛﺘﺞ ﺑﻪ{‪ .‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻭﻫﺐ } ﺑﻦ‬
‫ﻣﺴﻠﻢ ﺍﻟﻘﺮﺷﻰ ﻣﻮﻻﻫﻢ ﺍﻟﻔﻬﺮﻯ ﺃﺑﻮ ﳏﻤﺪ ﺍﳌﺼﺮﻯ ﺍﻟﻔﻘﻴﻪ )‪ 125‬ﻫـ ‪ 197 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ﻋﺎﺑﺪ{‪ .‬ﺃﺧﱪﱐ ﺍﺑﻦ ﳍﻴﻌﺔ‬
‫}ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﺑﻦ ﻋﻘﺒﺔ ﺍﳊﻀﺮﻣﻰ ﺍﻷﻋﺪﻭﱃ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﺍﻟﻐﺎﻓﻘﻰ ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺍﻟﻨﻀﺮﺍﳌﺼﺮﻯ ﺍﻟﻔﻘﻴﻪ ﺍﻟﻘﺎﺿﻰ )ﺕ‪:‬‬
‫‪ 174‬ﻫـ( ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﻋﻦ ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ }ﺑﻦ ﻓﺮﻭﺓ ﺃﻭ ﺳﱪﺓ‪ ،‬ﺍﻷﻧﺼﺎﺭﻯ ﺃﺑﻮ ﻋﺒﺎﺩﺓ ﺍﻟﺰﺭﻗﻰ ﺍﳌﺪﱏ ﻗﺪﻡ ﺑﻐﺪﺍﺩ‬
‫)ﺍﻟﻄﺒﻘﺔ‪ (7 :‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﱂ ﻳﺮﻭ ﻟﻪ ﺳﻮﻯ ﺍﺑﻦ ﻣﺎﺟﺔ ﻣﻦ ﺑﲔ ﺍﻟﺴﺘﺔ{‪ ،‬ﻋﻦ ﺯﻳﺪ ﺑﻦ ﺃﺳﻠﻢ }ﺍﻟﻘﺮﺷﻰ ﺍﻟﻌﺪﻭﻯ‪ ،‬ﺃﺑﻮ ﺃﺳﺎﻣﺔ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ‬
‫ﻋﺒﺪ ﺍﷲ ﺍﳌﺪﱏ ﺍﻟﻔﻘﻴﻪ‪ ،‬ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ )ﺕ‪ 136 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﻋﺎﱂ ﻳﺮﺳﻞ{‪ ،‬ﻋﻦ ﺃﺑﻴﻪ }ﺃﺳﻠﻢ ﺍﻟﻘﺮﺷﻰ ﺍﻟﻌﺪﻭﻯ‪ ،‬ﺃﺑﻮ‬
‫ﺧﺎﻟﺪ‪ ،‬ﻭﻳﻘﺎﻝ‪ :‬ﺃﺑﻮ ﺯﻳﺪ ﺍﳌﺪﱏ‪ ،‬ﻣﻮﱃ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ )ﺕ‪ 80 :‬ﻫـ ﻭ ﻗﻴﻞ ﺑﻌﺪ ‪ 60‬ﻫـ{ ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫}ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺍﻟﺜﺎﱐ )ﺕ‪ 23 :‬ﻫـ({ ﺃﻧﻪ ﺧﺮﺝ ﻳﻮﻣﺎ ﺇﱃ ﻣﺴﺠﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻮﺟﺪ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ } ﺑﻦ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺃﻭﺱ ﺑﻦ ﻋﺎﺋﺬ ﺑﻦ ﻋﺪﻯ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻋﻤﺮﻭ ﺍﻷﻧﺼﺎﺭﻯ ﺍﳋﺰﺭﺟﻰ ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺪﱏ )ﺕ‪ 18 :‬ﻫـ (‬
‫ﺍﻟﺼﺤﺎﰉ{ ﻗﺎﻋﺪﺍ ﻋﻨﺪ ﻗﱪ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺒﻜﻲ ‪.‬‬

‫ﻓﻘﺎﻝ ﻣﺎ ﻳﺒﻜﻴﻚ ؟‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ‪:‬‬ ‫ﻗﺎﻝ ﻳﺒﻜﻴﲏ ﺷﻲﺀ ﲰﻌﺘﻪ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ .‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺇﻥ ﻳﺴﲑ ﺍﻟﺮﻳﺎﺀ ﺷﺮﻙ‪ .‬ﻭﺇﻥ ﻣﻦ ﻋﺎﺩﻯ ﷲ ﻭﻟﻴﺎ ﻓﻘﺪ ﺑﺎﺭﺯ ﺍﷲ ﺑﺎﶈﺎﺭﺑﺔ‪ .‬ﺇﻥ ﺍﷲ ﳛﺐ ﺍﻷﺑﺮﺍﺭ ﺍﻷﺗﻘﻴﺎﺀ ﺍﻷﺧﻔﻴﺎﺀ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﻏﺎﺑﻮﺍ ﱂ‬
‫ﻳﻔﺘﻘﺪﻭﺍ‪ .‬ﻭﺇﻥ ﺣﻀﺮﻭﺍ ﱂ ﻳﻌﺮﻓﻮﺍ‪ .‬ﻗﻠﻮ‪‬ﻢ ﻣﺼﺎﺑﻴﺢ ﺍﳍﺪﻯ‪ .‬ﳜﺮﺟﻮﻥ ﻣﻦ ﻛﻞ ﻏﱪﺍﺀ ﻣﻈﻠﻤﺔ‪.‬‬

‫ﺿﻌﻴﻒ‪.‬‬ ‫ﻭﺁﻓﺔ ﺍﳋﱪ‪ :‬ﻋﻴﺴﻰ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ‪ ،‬ﻭﻫﻮ ﻣﺘﺮﻭﻙ ﻭ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﻭﻫﻮ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪28‬‬

‫ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﺍﻟﻤﻌﻄﻴﺎﺕ ؟‬

‫ﻓﻬﺬﻩ ﺍﺛﻨﺘﺎﻥ ﻭﺛﻼﺛﻮﻥ )‪ (32‬ﻃﺮﻳﻘﺎﹰ ﺑﺎﻟﺘﻤﺎﻡ‪ ،‬ﻣﺘﻮ‪‬ﺎ ﻣﺴﺘﻌﻠﻨﺔ ﺑﺎﻟﻮﺿﻊ ﻟﻜﻞ ﺫﻱ ﻋﻴﻨﲔ‪ .‬ﻭﻧﻌﺠﺐ ﺃﻥ ﻳﺘﻌﺎﻭﺭ ﻣﻌﻨﺎﻫﺎ‬
‫ﺍﻟﻌﺸﺮﺍﺕ ﻣﻦ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﻮﺿﺎﻋﲔ ﻋﻠﻰ ﻣﺮ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻭﺃﻥ ﺗﻮﺿﻊ ﻋﻠﻰ ﻟﺴﺎﻥ ‪ 7‬ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺃﻣﲔ ﻣﻦ ﺃﻣﻬﺎﺕ‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﻛﻠﻬﻢ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻦ ﻋﻬﺪ‪‬ﺎ ﻭﺗﺒﻌﺎ‪‬ﺎ ﺑﺮﺍﺀ ﺑﺮﺍﺀﺓ ﺍﻟﺬﺋﺐ ﻣﻦ ﺩﻡ ﻳﻮﺳﻒ‪.‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﺧﱪﺍﹰ ﺗﻌﺎﻭﺭﺗﻪ ﻛﻞ ﻫﺬﻩ ﺍﻟﻜﺘﺎﺋﺐ ﻣﻦ ﺍﻟﻜﺬﺍﺑﲔ‪ ،‬ﻭﺍﻟﻮﺿﺎﻋﲔ‪ ،‬ﻳﺴﺘﺤﻴﻞ‪ ،‬ﻭﰲ ﺍﳌﻄﻠﻖ‪ ،‬ﺃﻥ ﻳﺼﺢ ﻣﻨﻪ ﻃﺮﻳﻖ ﺇﱃ‬
‫ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻭﺃﻥ ﺟﺬﻭﺭﻩ ﺗﺘﺼﻞ ﺑﺼﻠﺔ ﻗﺮﺍﺑﺔ ﻭﺭﺣﻢ ﻣﻊ ﻣﺎ ﻟﻔﻘﻪ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻭﻣﻨﺬ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻷﻭﻝ‪.‬‬

‫ﺁﻥ‪:‬‬ ‫ﻭﻳﺘﺒﺎﺩﺭ ﻟﻠﺬﻫﻦ ﺳﺆﺍﻝ ﳏﺮﺝ ﻭﳏﲑ ﰲ‬

‫ﺗﺮﻯ ﻛﻴﻒ ﺫﻫﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ }ﺇﻥ ﺻﺢ ﻓﻌﻼﹰ ﺃﻧﻪ ﻣﻦ ﺃﺩﺭﺝ ﺧﱪ "ﺍﻟﻮﱄ" ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﺣﺪ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ‬
‫ﺗﻼﻣﺬﺓ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﺬﻳﻦ ﺗﺼﺮﻓﻮﺍ ﰲ ﻣﺴﻮﺩﺓ ﺃﺻﻠﻪ ﺍﻟﱵ ﺗﻮﰲ ﻋﻨﻬﺎ ﻭﱂ ﺗﻜﺘﻤﻞ ﺑﻌﺪ ﺃﻭ ﺃﺣﺪ ﺍﻟﻨﺴﺎﺥ{‪ ،‬ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ‬
‫ﺍﳋﻠﻔﻴﺔ ﺍﻟﺘﻠﻔﻴﻘﻴﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻫﻮ ﰲ ﻣﻌﺮﻓﺘﻪ ﻭﺗﺜﺒﺘﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﺳﻨﺪ ﻃﺮﻳﻘﻪ ﺫﺍﺗﻪ‪:‬‬

‫ﻻ ﻫﻮ ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﻨﻘﺪ‪،‬‬ ‫ﺃ‪.‬‬

‫ﻭﻻ ﻫﻮ ﻣﻦ ﺷﺮﻁ ﺍﻟﺼﺤﻴﺢ ﲝﺴﺐ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﺘﻘﻠﻴﺪﻱ ﺍﻟﻘﺪﱘ؟‬ ‫ﺏ‪.‬‬

‫ﻟﻜﻦ‪ ،‬ﻟﻨﻐﺾ ﺍﻟﻄﺮﻑ ﺍﻵﻥ ﰲ ﺃﻣﺮ ﻣﻦ ﺃﺩﺭﺝ ﺍﳋﱪ ﰲ ﺍﻟﺼﺤﻴﺢ ﺃﻫﻮ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻔﺴﻪ ﺃﻡ ﻫﻮ ﻣﻦ ﻓﻌﻞ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻼﺣﻘﲔ ﺃﻭ‬
‫ﺍﻟﻨﺴﺎﺥ‪ ،‬ﻭﻟﻨﻨﻈﺮ ﻛﻴﻒ ﺗﻌﺎﻣﻞ ﺍﳊﻔﺎﻅ ﺍﻟﻼﺣﻘﻮﻥ ﻣﻊ ﻫﺬﻩ ﺍﻹﺷﻜﺎﻟﻴﺔ ﺍﳌﺼﺎﺩﻣﺔ ﻛﻞ ﺍﳌﺼﺎﺩﻣﺔ ﻟﻠﻤﺮﺟﻌﻴﺔ ﻭﳌﺒﺎﺩﺉ ﻭﺛﻮﺍﺑﺖ‬
‫ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ﻭﺿﻮﺍﺑﻄﻪ‪.‬‬

‫ﺍﻟﺮﺍﺑﻊ‪.‬‬ ‫ﻭﻫﻮ ﻣﻮﺿﻮﻉ ﺍﻟﺒﺤﺚ‬

 ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻧﻤﺎﺫﺝ ﻣﻦ ﺍﻟﺤﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ‬
‫ﺍﻟﻤﺤﺪﺛﻴﻦ ﺍﻟﻤﺘﺄﺧﺮﻳﻦ ﻣﺎ ﺑﻌﺪ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﺛﺮ ﺫﻟﻚ ﻋﻠﻰ ﺗﺨﻠﻒ‬
‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻠﻰ ﻛﻞ ﺍﻟﺼﻌﺪ‬

‫ﺑﻌﺪ ﺃﻥ ﺃﺣﺎﻁ ﺍﻟﻘﺎﺭﺉ ﺑﻜﻞ ﺍﻟﻄﺮﻕ ﺍﻟﱵ ﻭﺭﺩ ‪‬ﺎ ﺧﱪ‪" :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎﹰ" ﻭﺑﻜﻞ ﺍﳊﻴﺜﻴﺎﺕ ﺍﶈﻴﻄﺔ ﺑﺘﻠﻔﻴﻖ ﻣﺘﻮ‪‬ﺎ ﰲ‬
‫ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﻟﺚ ﻭﻣﺘﻄﻠﺒﺎﺕ ﺍﳌﺼﻄﻠﺢ ﻭﺍﳌﻨﻬﺞ ﰲ ﺍﻟﺒﺤﺜﲔ‪ :‬ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‪ ،‬ﻭﻫﻲ ﻛﻠﻬﺎ ﺑﲔ ﻳﺪﻳﻪ ﻟﻠﺮﺟﻮﻉ ﺇﻟﻴﻬﺎ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪،‬‬
‫ﻓﻠﻨﻨﺘﻘﻞ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﲢﻘﻴﻖ ﺩﻋﻮﺍﻧﺎ ﺑﻜﻮﻥ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻢ ﻟﻘﺐ "ﺣﺸﻮﻳﺔ" ﺑﺎﳌﻌﲎ ﺍﻟﻌﻠﻤﻲ‬
‫ﻟﻠﻤﺼﻄﻠﺢ ﺃﻱ‪ :‬ﺍﻟﺬﻱ ﻻ ﲤﻴﻴﺰ ﻋﻨﺪﻩ‪ ،‬ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪2‬‬

‫ﻧﻤﻮﺫﺝ ﻣﻦ ﺍﻟﺘﻘﻠﻴﺪ ﻓﻴﻤﺎ ﻻ ﺗﻘﻠﻴﺪ ﻓﻴﻪ‪ :‬ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴﺘﻲ‬

‫ﻧﻤﻮﺫﺟﺎﹰ‬
‫ﺃﻭﻝ ﻣﻦ ﺳﻨﺘﻌﺮﻑ ﻋﻠﻰ ﺭﺃﻳﻪ ﰲ ﺍﳌﻮﺿﻮﻉ ﻭﺑﺴﺒﺐ ﻣﻦ ﺍﻟﺴﺒﻖ ﺍﻟﺰﻣﲏ‪ ،‬ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﺴﱵ‬
‫)ﺕ‪ 354 :‬ﻫـ(‪ ،‬ﺍﻟﺬﻱ ﺗﻮﰲ ﲝﻮﺍﱄ ﻗﺮﻥ ﺑﻌﺪ ﻭﻓﺎﺓ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﺃﻟﻒ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﺆﻟﻔﺎ ﲰﺎﻩ ﺏ "ﺍﻟﺼﺤﻴﺢ" !‪ ،‬ﻭﻫﻮ ﺭﺍﺑﻊ ﻣﺆﻟﻒ ﳛﻤﻞ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﻨﻘﺎﺋﻀﻲ ﺑﻌﺪ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬
‫ﻭﺻﺤﻴﺢ ! ﻣﺴﻠﻢ‪ ،‬ﻭﺻﺤﻴﺢ ! ﺍﺑﻦ ﺧﺰﳝﺔ‪ ،‬ﺷﻴﺨﻪ ﺍﳌﺒﺎﺷﺮ‪.‬‬
‫ﻭﻟﻜﻲ ﳝﻸ ﻣﺆﻟﻔﻪ ﻫﺬﺍ ﺑﺼﺤﻴﺢ ! ﻏﲑ ﺻﺤﻴﺢ ! ﻣﻦ ﺳﺒﻘﻮﻩ ﰲ ﺍﻟﺰﻣﻦ‪ ،‬ﺃﻱ ﲟﺎ ﺍﻋﺘﱪﻭﻩ ﻫﻢ ﺿﻌﻴﻔﺎﹰ ﲝﺴﺐ ﻣﺎ ﺍﺷﺘﺮﻁ ﻛﻞ‬
‫ﺳﺎﺑﻖ ﻋﻦ ﻛﻞ ﻻﺣﻖ‪ ،‬ﻓﻜﺎﻥ ﻟﺰﺍﻣﺎﹰ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔﺘﺮ ﺷﺮﻃﻪ ﺃﻛﺜﺮ ﳑﻦ ﺳﺒﻘﻮﻩ‪ .‬ﻭﺃﻥ ﻳﻮﺳﻊ ﻓﺮﺟﺔ ﺑﺎﺑﻪ ﻟﻴﺴﺘﻮﻋﺐ ﺿﻌﻴﻔﺎﹰ ﻧﺰﻩ‬
‫ﺍﻟﺴﺎﺑﻘﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻋﻨﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻋﻤﻞ ﻣﻦ ﺳﺒﻘﻮﻩ ﻋﻠﻰ ﺗﺸﻘﻴﻘﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﻟﺘﻔﻲ ﺑﺄﻏﺮﺍﺿﻬﻢ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﺟﺪﻧﺎﻩ ﻳﺪﺭﺝ ﺍﳋﱪ ﺍﳊﺴﻦ‪ ،‬ﺑﺘﻌﺮﻳﻒ ﺍﻟﺘﺮﻣﺬﻱ ﺍﳌﺘﺄﺧﺮ‪ ،‬ﰲ ﺍﻟﺼﺤﻴﺢ !‪ .‬ﻭﻫﻮ ﺿﻌﻴﻒ ﻗﺴﺮﺍﹰ ﻣﺎﺩﺍﻡ ﻻ ﻣﱰﻟﺔ ﺑﲔ‬
‫ﻣﱰﻟﱵ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻀﻌﻴﻒ‪ ،‬ﺑﻞ ﻭﻳﺼﺤﺢ ﺃﺧﺒﺎﺭﺍﹰ ﺗﺮﻭﻯ ﻋﻦ ﳎﺎﻫﻴﻞ !‪ ،‬ﻋﻤﻼﹰ ﺑﻘﺎﻋﺪﺓ ﺍﺣﺘﻤﺎﻟﻴﺔ ﻫﺸﺔ ﺗﻘﻮﻝ‪ :‬ﺑﺄﻥ ﻛﻞ ﻣﻦ‬
‫ﺣﺪﺙ ﻋﻦ ﺛﻘﺔ ﻭﺣﺪﺙ ﻋﻨﻪ ﺛﻘﺔ ﻓﻬﻮ ﺛﻘﺔ !‪ .‬ﻭﲟﺎ ﺃﻥ ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﻛﺜﲑﺓ ﰲ ﻗﺎﻋﺪﺗﻪ‪ ،‬ﻓﻠﻢ ﻳﻌﺮﻫﺎ ﺃﺣﺪ ﺃﻱ ﺍﻫﺘﻤﺎﻡ ﻳﺬﻛﺮ‪.‬‬
‫ﻭﻧﻈﺮﺍﹰ ﳍﺬﺍ ﺍﻟﺘﻔﺘﲑ ﺍﳌﺴﺘﻤﺮ ﰲ ﻣﺼﻄﻠﺢ "ﺍﻟﺼﺤﺔ" ﻋﱪ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﺸﺮﻃﻪ ﰲ "ﺍﻟﺼﺤﺔ"‪ ،‬ﻳﻌﺘﱪ ﺃﺩﱏ ﻣﺮﺗﺒﺔ ﻣﻦ ﺷﺮﻁ ﺷﻴﺨﻪ ﺃﰊ‬
‫ﺑﻜﺮ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ )‪ 223‬ﻫـ ‪ 311 -‬ﻫـ( ﰲ "ﺻﺤﻴﺤﻪ"‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺩﻭﻥ ﺷﺮﻁ ﻣﺴﻠﻢ )ﺕ‪:‬‬
‫‪ 261‬ﻫـ( ﰲ "ﺻﺤﻴﺤﻪ"‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﺩﻭﻥ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ )ﺕ‪ 256 :‬ﻫـ( ﰲ "ﺻﺤﻴﺤﻪ" !‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﺮﺍﺋﺪ ﺍﳌﺴﻮﻍ ﳍﺬﺍ ﺍﻟﺘﻔﺘﲑ ﺍﳌﺨﻞ ﺑﺎﳌﻨﻬﺞ ﻫﻮ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ‪ .‬ﻟﺬﻟﻚ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻔﺼﻼ ًﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﻠﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﺣﻴﺚ ﺑﻠﻐﺖ ﺍﻷﺧﲑﺓ ﺍﻟﺬﺭﻭﺓ ﻣﻌﻪ‪ ،‬ﻟﻴﺸﺮﻉ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻭﺗﺄﺳﻴﺎﹰ ﺑﺎﻹﻣﺎﻡ ﻣﺴﻠﻢ ﰲ ﻓﻚ ﻫﺬﺍ ﺍﻟﺒﻨﻴﺎﻥ‬
‫ﺍﻟﺼﻠﺐ‪,‬‬
‫ﻭﻳﻜﻔﻲ ﺍﻟﻘﺎﺭﺉ ﻷﺧﺬ ﻓﻜﺮﺓ ﻋﻦ ﻫﺬﺍ ﺍﻻﺟﺮﺍﺀ ﺍﳌﺪﻣﺮ ﻟﻠﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻣﺮﺍﺟﻌﺔ ﲣﺮﳚﻨﺎ ﺍﻟﺸﻤﻮﱄ ﳋﱪ‪" :‬ﺧﻠﻖ ﺍﷲ ﺍﻟﺘﺮﺑﺔ‬
‫ﻳﻮﻡ ﺍﻟﺴﺒﺖ" ﺍﻟﺬﻱ ﺻﺤﺤﻪ ﻣﺴﻠﻢ ﻭﺧﺮﺟﻪ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺳﺒﻖ ﻭﺃﻥ ﻃﻌﻦ ﻓﻴﻪ‪ ،‬ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﺤﻰ‬
‫ﺍﻻﺭﺗﻜﺎﺳﻲ ﺍﻟﺬﻱ ﺳﻴﺤﻞ ﺑﺎﳊﻘﻞ ﻭﻳﺼﻴﺒﻪ ﰲ ﻣﻘﺘﻞ‪} ،‬ﺃﻧﻈﺮ "ﺿﻌﻴﻒ ﺍﻟﺼﺤﻴﺤﲔ" ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ{‪,‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﻄﻌﻦ ﰲ ﻣﻌﻴﺎﺭ "ﺍﻟﺼﺤﺔ" ﻛﻤﺼﻄﻠﺢ ﻋﻠﻤﻲ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﻭﳚﻌﻞ ﻣﺼﻄﻠﺤﻬﻢ ﻓﺎﻗﺪﺍﹰ ﻟﻠﺪﻻﻟﺔ ﻭﺍﳌﻌﲎ ﻭﻻ ﻳﺘﱰﻝ‬
‫ﻋﻠﻰ ﺷﻲﺀ ﺑﻌﻴﻨﻪ ﻣﻦ ﺩﻭﻥ ﺭﺑﻄﻬﺎ ﺑﺼﺎﺣﺒﻬﺎ ﺍﻟﻘﺎﺋﻞ ﻭﺍﻟﻌﺎﻣﻞ ‪‬ﺎ ﰲ ﻛﺘﺎﺑﻪ!‪ ،‬ﻷ‪‬ﺎ "ﺻﺤﺔ" ﺫﺍﺗﺎﻧﻴﺔ ﺷﺨﺼﻴﺔ ﻭﺃﻫﻮﺍﺋﻴﺔ ﰲ‬
‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‪ .‬ﻭﻗﺪ ﺍﺳﺘﻮﻓﻴﻨﺎ ﺍﻟﻘﻮﻝ ﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻴﻀﺔ ﰲ ﺍﻟﺒﺤﺜﲔ ﺍﻷﻭﻝ ﻭﺍﻟﺜﺎﱐ‪.‬‬
‫ﻭﻗﺪ ﺃﺧﺮﺝ ﺍﺑﻦ ﺣﺒﺎﻥ ﻣﺘﺎﺑﻌﺎﹰ ﻟﻠﺒﺨﺎﺭﻱ ﰲ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ ﻭﻗﺎﻝ ﰲ ﺻﺤﻴﺤﻪ )‪.(347 /58 :2‬‬
‫)‪ (33‬ﺃﺧﱪﻧﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻮﱃ ﺛﻘﻴﻒ }ﺑﻦ ﻣﻬﺮﺍﻥ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺴﺮﺍﺝ )‪ 218‬ﻫـ ‪ 313 -‬ﻫـ(‬
‫ﻭﻫﻮ ﺛﻘﺔ{ ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺍﻟﻌﺠﻠﻲ‪}..,,‬ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ{‪.‬‬
‫‪3‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﻦ ﺑﺎﺏ ﺇﺣﺎﻃﺔ ﺍﻟﻘﺎﺭﺉ ﺑﻠﻤﻢ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﻛﻞ ﺟﻮﺍﻧﺒﻪ‪ ،‬ﻓﺴﻮﻑ ﺃﺳﺘﻌﺮﺽ ﺃﻳﻀﺎﹰ ﻣﻦ ﻗﺎﻡ ﺑﺘﺨﺮﳚﻪ‬
‫ﻣﺘﺎﺑﻌﺎﹰ ﻟﻠﺒﺨﺎﺭﻱ ﻭﺍﺑﻦ ﺣﺒﺎﻥ‪.‬‬
‫ﻓﻘﺪ ﺃﺧﺮﺝ ﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ ﻣﺘﺎﺑﻌﺎﹰ ﺁﺧﺮ ﰲ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﰲ "ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ" )‪ (4 :1‬ﻭﻫﻲ ﻣﻦ ﻣﻈﺎﻥ ﺍﻟﻀﻌﻴﻒ‬
‫ﻓﻘﺎﻝ‪:‬‬
‫)‪ (34‬ﺣﺪﺛﻨﺎ ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺰﺓ } ﺑﻦ ﻋﻤﺎﺭﺓ ﺑﻦ ﲪﺰﺓ ﺑﻦ ﺑﺴﺎﺭ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺣﻔﺺ‪ :‬ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﳊﺎﻓﻆ‬
‫ﺍﻷﺻﺒﻬﺎﱐ )ﺕ‪ 353 :‬ﻫـ( ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﻨﺪﻩ‪ :‬ﻛﺘﺒﺖ ﻋﻦ ﺃﻟﻒ ﺷﻴﺦ ﱂ ﺃﺭ ﻓﻴﻬﻢ ﺃﺣﻔﻆ ﻣﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺰﺓ{‪،‬‬
‫ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳌﺆﻣﻞ }ﺑﻦ ﺃﺑﺎﻥ ﺑﻦ ﲤﺎﻡ ﺑﻦ ﺧﺮﺯﺍﺫ ﺃﺑﻮ ﻋﺒﻴﺪ ﺍﻟﺼﲑﰲ )ﺕ‪ 313 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬
‫)‪ (35‬ﻭﺣﺪﺛﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ }ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻷﺻﺒﻬﺎﱐ‪ :‬ﺷﻴﺦ ﻷﰊ ﻧﻌﻴﻢ ﻳﻜﺜﺮ ﻋﻨﻪ ﰲ ﺍﳊﻠﻴﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‬
‫ﺍﻟﺴﺮﺍﺝ }ﺗﻘﺪﻣﺖ ﺗﺮﲨﺘﻪ ﻭﻫﻮ ﺛﻘﺔ{‪،‬‬
‫ﻗﺎﻻ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ )ﻭﺭﺩ ﰲ ﺍﻷﺻﻞ "ﺇﺳﺤﺎﻕ" ﺑﺪﻝ "ﻋﺜﻤﺎﻥ" ﻭﻫﻮ ﺗﺼﺤﻴﻒ( ﺑﻦ ﻛﺮﺍﻣﺔ‪}...،‬ﺍﳋﱪ{‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﺃﲪﺪ ﺑﻦ ﺍﳊﺴﲔ ﺍﻟﺒﻴﻬﻘﻲ )‪ 384‬ﻫـ – ‪ 458‬ﻫـ( ﰲ "ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ" )‪(6188/346 :3‬‬
‫ﻭ)‪ (20769 /219 :10‬ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﺜﻘﻔﻲ ﺃﻳﻀﺎﹰ ﻓﻘﺎﻝ‪:‬‬
‫)‪ (36‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ }ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳛﲕ ﺍﳌﺰﻛﻲ‬
‫}ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ )ﺕ‪ 362 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﺇﻣﻼﺀ‪ ،‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ }ﺍﻟﺜﻘﻔﻲ ﺍﻟﺴﺮﺍﺝ ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ‪}..‬ﺍﳋﱪ ﺑﺘﻤﺎﻣﻪ{‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺍﻟﺒﻴﻬﻘﻲ ﺃﻳﻀﺎﹰ ﰲ "ﺍﻷﺭﺑﻌﻮﻥ ﺍﻟﺼﻐﺮﻯ " )‪ (34 /75 :1‬ﻓﻘﺎﻝ‪:‬‬
‫)‪ (37‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻓﻆ } ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﲏ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺍﳊﺎﻓﻆ } ﺃﺑﻮ ﳏﻤﺪ ﻋﺒﺪ ﺍﷲ ﺑﻦ‬
‫ﺍﲪﺪ ﺑﻦ ﺳﻌﺪ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ﺍﳊﺎﺟﻲ ﺍﻟﺒﺰﺍﺯ )ﺕ‪ 349 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻘﻔﻲ }ﺍﻟﺴﺮﺍﺝ ﻭﻫﻮ ﺛﻘﺔ {‪،‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ‪}..‬ﺍﳋﱪ{‪.‬‬
‫ﻭﺃﺧﺮﺟﻪ ﺃﺑﻮ ﺍﳊﺠﺎﺝ ﻳﻮﺳﻒ ﺑﻦ ﺍﻟﺰﻛﻲ ﺍﳌﺰﻱ ﰲ "‪‬ﺬﻳﺐ ﺍﻟﻜﻤﺎﻝ" )‪ (96 :26‬ﻋﻦ ﻋﺪﺓ ﺭﻭﺍﺓ ﻛﻠﻬﻢ ﻳﻨﺘﻬﻮﻥ ﺇﱃ‪:‬‬
‫)‪ (38‬ﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﻄﺎﺭ }ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻭﺭﻱ ﺍﻟﻌﻄﺎﺭ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 331 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{ ﻗﺎﻝ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ‪}..‬ﺍﳋﱪ{‬
‫ﻭﺃﺧﺮﺟﻪ ﴰﺲ ﺍﻟﺪﻳﻦ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺍﻟﺬﻫﱯ )ﺕ‪ 748 :‬ﻫـ( ﰲ‪" :‬ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ" )‪ (426 :2‬ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﰲ ﺗﺮﲨﺔ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﻓﻘﺎﻝ‪:‬‬
‫)‪ (39‬ﺃﺧﱪﻧﺎﻩ ﺃﲪﺪ ﺑﻦ ﺇﺳﺤﺎﻕ‪} ،‬ﺷﻴﺦ ﻟﻠﺬﻫﻲ{‪ ،‬ﺃﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺷﺎﺑﻮﺭ}ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺷﺎﺑﻮﺭ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻘﻼﻧﺴﻲ‬
‫ﺍﻟﺸﲑﺍﺯﻱ )‪ 542‬ﻫـ ‪ -‬ﻣﺎ ﺑﻌﺪ ‪ 619‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ {‪ ،‬ﺳﻨﺔ ﺗﺴﻊ ﻋﺸﺮﺓ ﻭﺳﺘﻤﺎﺋﺔ ﺑﺸﲑﺍﺯ ﺣﻀﻮﺭﺍ‪ ،‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ‬
‫ﳏﻤﺪ ﺍﻷﺩﻣﻲ } ﺑﻦ ﻣﻨﺼﻮﺭ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻵﺩﻣﻲ ﺃﺑﻮ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺸﲑﺍﺯﻱ ﺍﳌﻘﺮﺉ )ﺕ‪ 559 :‬ﻫـ( ﻭﻫﻮ ﻋﺎﱂ ﻣﺘﻘﻦ ﻣﺴﺘﻮﺭ {‪ ،‬ﺣﺪﺛﻨﺎ‬
‫ﺭﺯﻕ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ }ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺃﺑﻮ ﳏﻤﺪ ﺍﻟﺘﻤﻴﻤﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 400‬ﻫـ ‪ 488 -‬ﻫـ( ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ :‬ﺍﻹﻣﺎﻡ ﻣﺴﻨﺪ‬
‫ﺍﻟﻌﺮﺍﻕ ﻭﻫﻮ ﻣﺴﺘﻮﺭ{‪ ،‬ﺇﻣﻼﺀ ﺃﺧﱪﻧﺎ ﺍﺑﻦ ﻣﻬﺪﻱ }ﺃﺑﻮ ﻋﻤﺮ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻣﻬﺪﻱ ﺍﻟﺪﻳﺒﺎﺟﻲ ﺍﻟﺒﺰﺍﺭ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪4‬‬

‫)ﺕ‪ :‬؟( ﱂ ﺃﻋﺜﺮ ﻟﻪ ﻋﻠﻰ ﺗﺮﲨﺔ ﻭﺍﻓﻴﺔ {‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﳐﻠﺪ }ﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﻄﺎﺭ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻭﺭﻱ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪233‬‬
‫ﻫـ ‪ 331 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﺣﺪﺛﻨﺎ ﺍﺑﻦ ﻛﺮﺍﻣﺔ‪}...‬ﺍﳋﱪ{‪.‬‬
‫ﻭﺃﻭﺭﺩﻩ ﺍﻟﺬﻫﱯ ﰲ‪" :‬ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ" )‪ (1463 :4‬ﻣﻦ ﻃﺮﻳﻖ ﺍﺑﻦ ﳐﻠﺪ ﺃﻳﻀﺎﹰ‪ ،‬ﻋﻦ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﻭﻗﺎﻝ ﻋﻘﺒﻪ‪:‬‬
‫)‪ (40‬ﻭﺭﻭﺍﻩ ﻋﻦ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺍﻟﻘﺎﺿﻲ ﺍﶈﺎﻣﻠﻲ } ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺴﲔ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﳏﻤﺪ ﺍﻟﻀﱯ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪235‬‬
‫ﻫـ ‪ 330 -‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ { ﻭﺍﻟﺴﺮﺍﺝ‪.‬‬

‫‪ì…^‰Æsñ^j‬‬
‫ﻭﻇﺎﻫﺮ ﳑﺎ ﺳﺒﻖ‪ ،‬ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﱂ ﻳﺘﻔﺮﺩ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ‪ ،‬ﺑﻞ ﺗﻮﺑﻊ ﻓﻴﻪ ﻣﺘﺎﺑﻌﺔ ﺗﺎﻣﺔ ﻣﻦ ﻃﺮﻑ ﺃﺭﺑﻌﺔ‬
‫ﺭﻭﺍﺓ ﺛﻘﺎﺕ ﻭﻫﻢ‪:‬‬
‫‪ (1‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ :‬ﳏﻤﺪ ﺍﺑﻦ ﺇﺳﺤﺎﻕ ﺍﻟﺜﻘﻔﻲ ﺍﻟﺴﺮﺍﺝ‪،‬‬
‫‪ (2‬ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳌﺆﻣﻞ ﺍﻟﺼﲑﰲ‪،‬‬
‫‪ (3‬ﻭﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﻄﺎﺭ‪،‬‬
‫‪ (4‬ﻭﺍﻟﻘﺎﺿﻲ ﺍﶈﺎﻣﻠﻲ‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ‪ :‬ﺃﻥ ﺍﳋﱪ ﺛﺎﺑﺖ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ‪ ،‬ﺑﻞ ﻭﻋﻠﻴﻪ ﻣﺪﺍﺭﻩ ﻭﱂ ﻳﻨﺘﺸﺮ ﰲ ﺍﻵﻓﺎﻕ ﺳﻮﻯ ﻋﻦ ﻃﺮﻳﻘﻪ ﻭﰲ‬
‫ﺣﺪﻭﺩ ﺍﻟﻨﺼﻒ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺗﺴﺘﻮﺟﺐ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﻭﻋﻠﻰ ﻋﻜﺲ ﻣﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻛﻞ ﻣﻦ ﺗﻌﺮﺿﻮﺍ ﻟﻨﻘﺪ ﻫﺬﺍ ﺍﻟﺴﻨﺪ‪،‬‬
‫ﻟﺘﺼﺮﻓﻬﻢ ﻓﻴﻪ ﺗﺼﺮﻑ ﺍﻷﻭﺍﱐ ﺍﳌﺴﺘﻄﺮﻗﺔ‪ ،‬ﺑﺮﺟﻊ ﺻﺪﻯ ﺍﻟﺴﺎﺑﻖ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻼﺣﻖ ﻣﻦ ﺩﻭﻥ ﺗﺪﺑﺮ ﺃﻭ ﲤﺤﻴﺺ ﺃﻭ ﺗﻘﻠﻴﺐ‬
‫ﻟﻠﺤﺠﺎﺭﺓ‪ ،‬ﺍ‪‬ﺎﻡ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺑﺘﺒﻌﺎﺗﻪ‪ ،‬ﻭﻟﻴﺲ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﺍﻷﻗﺪﻡ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ‪ ،‬ﻭﻋﻠﻰ ﺿﻌﻒ ﺍﻷﺧﲑ‪ ،‬ﻟﺴﺒﺐ‬
‫ﻭﺟﻴﻪ ﻭﺑﺴﻴﻂ ﻭﻫﻮ‪ :‬ﻋﺪﻡ ﻣﺸﺎﺭﻛﺔ ﺃﺣﺪ ﳑﻦ ﻳﺮﻭﻭﻥ ﻋﻦ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﻻﺑﻦ ﻛﺮﺍﻣﺔ ﰲ ﺭﻭﺍﻳﺔ ﻫﺬﺍ ﺍﳋﱪ ﻋﻨﻪ‪ .‬ﻭﻫﻢ‬
‫ﻟﻠﺘﺬﻛﲑ ﻛﺜﺮ‪ ،‬ﻭﻣﻦ ﺑﻴﻨﻬﻢ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ ﻧﻔﺴﻪ‪ ،‬ﻭﺗﻔﺮﺩ ﻛﻞ ﺭﺟﻞ ﰲ ﺍﻟﺴﻨﺪ ﻋﻤﻦ ﻓﻮﻗﻪ ﰲ ﲬﺲ ﻃﺒﻘﺎﺕ ﻣﺘﺘﺎﻟﻴﺔ‪.‬‬
‫ﻭﺑﺎﻷﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ :‬ﺍﺣﺘﻤﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻗﺪ ﺃﺧﺮﺝ ﻫﺬﺍ ﺍﳋﱪ ﻧﺎﺯﻻﹰ ﻋﻦ ﺷﻴﺨﻪ ﺍﻷﺻﻐﺮ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺑﺪﻝ ﺃﺧﺬﻩ‬
‫ﻋﺎﻟﻴﺎﹰ ﻋﻦ ﺷﻴﺨﻪ ﺍﻷﻗﺪﻡ ﺧﺎﻟﺪ ﺍﻟﻘﻄﻮﺍﱐ‪ ،‬ﻟﺮﺃﻱ ﺭﺁﻩ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﻌﻤﻮﻝ ﺑﻪ ﰲ ﺍﳊﻘﻞ‪ ،‬ﻳﺒﻘﻰ ﺃﻥ ﺍﻟﱰﻭﻝ ﲞﱪ ﺑﺌﻦ ﲢﺖ‬
‫ﻭﻃﺄﺓ ﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺒﻨﻴﻮﻳﺔ ﰲ ﺍﳌﱳ ﻭﺍﻟﺴﻨﺪ‪ ،‬ﻳﺰﻳﺪ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﻭﺭﻭﺩ ﺍﳋﻄﺄ ﻋﻠﻴﻪ ﺑﺎﻟﻨﻘﻞ ﻟﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﺓ ﺑﺎﻟﱰﻭﻝ‪ ،‬ﻭﳚﻌﻞ‬
‫ﺷﻜﻮﻛﺎﹰ ﻣﻨﻬﺠﻴﺔ ﺗﺴﺎﻭﺭﻧﺎ‪ ،‬ﻭﻻ ﺭﺍﺩ ﳍﺎ‪ ،‬ﰲ ﺍ‪‬ﺎﻡ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺍﻟﻮﺭﺍﻕ ﺑﺎﳋﱪ ﺑﺪﻝ ﺍﳋﻮﺽ ﰲ ﺍﻟﺘﺨﺮﺻﺎﺕ ﺍﻻﺣﺘﻤﺎﻟﻴﺔ ﺍﻟﱵ ﻻ‬
‫ﺗﻘﺪﻡ ﻭﻻ ﺗﺆﺧﺮ‪.‬‬
‫ﻫﺬﺍ‪ ،‬ﻣﻊ ﺍﺣﺘﺮﺍﺯﻧﺎ ﺍﳌﻨﻬﺠﻲ ﺑﻮﺟﻮﺏ ﺍﻟﺘﺤﻘﻖ ﺃﻳﻀﺎ‪ ،‬ﻣﻦ ﻛﻮﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻫﻮ ﻓﻌﻼﹰ ﻣﻦ ﺃﺩﺭﺝ ﺍﳋﱪ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﻟﻴﺲ‬
‫ﺃﺣﺪ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ ﺑﻌﺾ ﺍﻟﻨﺴﺎﺥ ﺍﻟﻼﺣﻘﲔ‪ ،‬ﳌﺎ ﻧﻌﺮﻑ ﻣﻦ ﺗﺎﺭﻳﺦ ﻧﺺ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻭﺻﻞ ‪‬ﺎ ﺇﻟﻴﻨﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ‪:‬‬
‫ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﻣﻦ ﻓﺘﺢ ﺇﺿﺒﺎﺭﺓ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺍﻟﻮﺭﺍﻕ ﻣﻦ ﺟﺪﻳﺪ ﻭﺇﺧﻀﺎﻉ ﻛﻞ ﻣﺮﻭﻳﺎﺗﻪ ﳎﺪﺩﺍﹰ ﻟﻠﺘﻤﺤﻴﺺ ﻭﺍﻟﻨﻘﺪ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ‬
‫ﺑﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻘﺎﺕ ﻟﻨﻌﻴﺪ ﺗﻘﻴﻴﻤﻪ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻫﻮ ﺩﺃﺑﻨﺎ ﰲ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﻣﺜﻞ ﻫﺬﻩ ﺍﻹﺣﺮﺍﺋﻴﺔ ﺍﳌﻨﻬﺤﻴﺔ‪ ،‬ﻣﻦ‬
‫ﺑﺎﺏ‪" :‬ﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻜﻲ" ﰲ ﺑﻌﺾ ﺃﲝﺎﺛﻨﺎ )ﺃﻧﻈﺮ ﻣﺜﻼﹰ‪" :‬ﺇﺟﺎﺑﺔ ﺍﳊﲑﺍﻥ" ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ ]‪.[http://www.alhiwar.org‬‬
‫‪5‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻟﻜﻦ‪ ،‬ﻭﺑﺴﺒﺐ ﻣﻦ ﺍﻟﺘﻔﺮﺩ ﺍﳌﻄﻠﻖ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻓﺤﱴ ﻟﻮ ﺳﻠﻤﺖ ﻛﻞ ﺭﻭﺍﻳﺎﺕ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﻣﻦ ﺍﳌﻄﺎﻋﻦ‪ ،‬ﻓﺴﻴﻈﻞ ﻫﺬﺍ‬
‫ﺍﳋﱪ ﺑﺎﻟﺬﺍﺕ ﻭﺻﻤﺔ ﻋﺎﺭ ﻭﺷﻨﺎﺭ ﺳﻴﻼﺣﻘﻪ ﺃﺑﺪ ﺍﻟﺪﻫﺮ‪ ،‬ﻷﻥ ﻣﺪﺍﺭﻩ ﻛﻠﻪ ﻋﻠﻴﻪ ﻭﺣﺪﻩ‪ ،‬ﰲ ﺣﲔ ﻧﻌﻠﻢ ﻳﻘﻴﻨﺎ ﺑﺒﻄﻼﻧﻪ‪.‬‬
‫ﻭﺍﻵﻥ ﺗﻌﺎﻟﻮﺍ ﺑﻨﺎ ﻧﺘﺘﺒﻊ ﻣﻨﻄﻖ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﳋﱪ‪ ،‬ﻭﺃﻧﺘﻢ ﺍﳋﱪﺍﺀ ‪‬ﻦ ﻣﻦ ﺧﻼﻝ ﻣﺎ ﻭﻗﻔﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﻣﻌﻄﻴﺎﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ﻋﻘﺐ ﺇﻳﺮﺍﺩﻩ ﻟﻠﺨﱪ ﰲ ﺻﺤﻴﺤﻪ‪:‬‬
‫ﻻ ﻳﻌﺮﻑ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﻃﺮﻳﻘﺎﻥ ﺍﺛﻨﺎﻥ!!!‪:‬‬
‫ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ ﻋﻦ ﺃﻧﺲ }ﺑﻦ ﻣﺎﻟﻚ{‪،‬‬ ‫‪(1‬‬
‫ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ‪ ،‬ﻋﻦ ﻋﺮﻭﺓ }ﺑﻦ ﺍﻟﺰﺑﲑ ﺑﻦ ﺍﻟﻌﻮﺍﻡ{‪ ،‬ﻋﻦ ﻋﺎﺋﺸﺔ }ﺃﻡ ﺍﳌﺆﻣﻨﲔ{‬ ‫‪(2‬‬

‫ﻭﻛﻼ ﺍﻟﻄﺮﻳﻘﲔ ﻻ ﻳﺼﺢ ﻭﺇﳕﺎ ﺍﻟﺼﺤﻴﺢ!!!! ! ﻣﺎ ﺫﻛﺮﻧﺎﻩ !‪.‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻟﻨﺎ ﻋﻠﻰ ﻛﻼﻡ ﺍﺑﻦ ﺣﺒﺎﻥ ﻫﻨﺎ ﻣﻠﺤﻮﻇﺘﺎﻥ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﻓﻬﻮ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﻗﻮﻓﻪ ﻋﻠﻰ ﺳﻨﺪﻳﻦ ﻣﻮﺿﻮﻋﲔ ﻋﻠﻰ ﺻﺤﺎﺑﻴﲔ ﺑﺬﺍﺕ ﺍﳌﻀﺎﻣﲔ ﻭﺗﻀﻌﻴﻔﻪ ﳍﻤﺎ‪ ،‬ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺃﻥ ﺗﺎﺑﻊ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺗﺼﺤﻴﺢ ﻫﺬﺍ ﺍﳋﱪ‪ ،‬ﻭﺇﺧﺮﺍﺟﻪ ﺑﺪﻭﺭﻩ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻣﻊ ﻛﻞ ﻣﺎ ﻳﻌﺘﺮﻳﻪ ﻣﻦ ﺿﻌﻒ‪ ،‬ﻭﻏﺮﺍﺑﺔ ﰲ ﺍﻟﺴﻨﺪ‪ ،‬ﻭﻧﻜﺎﺭﺓ‬
‫ﰲ ﺍﳌﱳ‪.‬‬
‫ﻭﻟﻌﻤﺮﻱ‪ :‬ﻓﻤﺎ ﻫﺬﺍ ﺑﺼﻨﻴﻊ ﻧﺎﻗﺪ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳊﺸﻮ ﺑﻌﻴﻨﻪ ﻭﳝﺸﻲ ﻋﻠﻰ ﻗﺪﻣﲔ !‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﻭﻣﺎﺩﺍﻡ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﻭﻫﻮ ﺣﺎﻓﻆ ﻋﺼﺮﻩ‪ ،‬ﻗﺪ ﺣﺼﺮ ﻛﻞ ﺍﻟﻄﺮﻕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﺇﱃ ﻋﺼﺮﻩ‪ ،‬ﰲ ﺧﱪﻱ‪:‬‬
‫ﻋﺎﺋﺸﺔ ﻭﺃﻧﺲ ﻓﺤﺴﺐ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ ﺍﻟﺴﺒﻌﺔ ﻃﺮﻕ ﺍﻷﺧﺮﻯ ﺍﳌﻠﻔﻘﺔ ﻭﺍﳌﻜﺬﻭﺑﺔ ﻋﻠﻰ ﺑﺎﻗﻲ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﱵ ﺃﻭﺭﺩﻧﺎﻫﺎ ﻫﻨﺎ‬
‫ﻟﻔﻘﺖ ﻣﺎ ﺑﻌﺪ ﻋﺼﺮﻩ ﺃﻱ‪ :‬ﻣﺎ ﺑﻌﺪ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ ‪.‬‬
‫ﻭﻫﺬﺍ ﻇﺎﻫﺮ ﻭﺑﲔ ﻟﻠﻤﺘﺘﺒﻊ‪ .‬ﻓﺨﱪ ﻋﺎﺋﺸﺔ ﻭﺃﻧﺲ ﻭﺭﺩﺍ ﰲ ﻛﻞ ﻣﻦ "ﻣﺴﻨﺪ" ﺍﻹﻣﺎﻡ ﺃﲪﺪ )ﺕ‪ 241 :‬ﻫـ( ﻭ"ﺃﻭﻟﻴﺎﺀ" ﺍﺑﻦ‬
‫ﺃﰊ ﺍﻟﺪﻧﻴﺎ )ﺕ‪ 281 :‬ﻫـ(‪.‬‬
‫ﻭﻫﺬﺍ ﻳﻌﲏ ﺃﻥ ﺧﱪﻱ ﻋﺎﺋﺸﺔ ﻭﺃﻧﺲ ﻟﻔﻘﺎ ﻗﺒﻞ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻟﺚ ﺍﳍﺠﺮﻱ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﺎﻗﻲ ﺍﻷﺧﺒﺎﺭ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻭﺭﺩﺕ ﰲ‬
‫ﻣﺆﻟﻔﺎﺕ ﻣﺘﺄﺧﺮﺓ }ﻭﻫﻲ ﻣﻈﺎﻥ ﻟﻠﻀﻌﻴﻒ ﺑﺎﻣﺘﻴﺎﺯ{‪ ،‬ﻣﺜﻞ ﻣﻌﺎﺟﻢ ﺃﰊ ﺍﻟﻘﺎﺳﻢ ﺍﻟﻄﱪﺍﱐ ﺍ)ﺕ‪ 360 :‬ﻫـ(‪ ،‬ﻭ"ﺍﳊﻠﻴﺔ" ﻷﰊ‬
‫ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )ﺕ‪ 430 :‬ﻫـ(‪ ،‬ﻭ"ﻣﺴﻨﺪ ﺍﻟﺸﻬﺎﺏ" ﻟﻠﻘﻀﺎﻋﻲ ﺍﳌﺼﺮﻱ )ﺕ‪ 454 :‬ﻫـ(‪ ،‬ﻭ"ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ" ﻷﰊ‬
‫ﺑﻜﺮ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺕ‪ 463 :‬ﻫـ(‪ ،‬ﻭ"ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ" ﻷﰊ ﺍﻟﻘﺎﺳﻢ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﻦ ﺍﺑﻦ ﻫﺒﺔ ﺍﷲ‪ :‬ﺍﺑﻦ ﻋﺴﺎﻛﺮ‬
‫ﺍﻟﺪﻣﺸﻘﻲ )ﺕ‪ 571:‬ﻫـ( ﻟﻔﻘﺖ ﺑﻌﺪ ﺗﺄﻟﻴﻒ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺕ‪ 354 :‬ﻫـ( ﻟﺼﺤﻴﺤﻪ‪ ،‬ﻟﺬﻟﻚ ﱂ ﻳﻌﻠﻢ ﻫﻮ ‪‬ﺎ‪،‬‬
‫ﻭﻗﺪ ﺳﺒﻖ ﺃﻥ ﺃﺷﺮﻧﺎ ﺇﱃ ﺃﺑﻮﺓ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻟﻜﻞ ﻫﺬﻩ ﺍﻟﺘﺮﺍﺛﻴﺔ ﺍﳌﻠﻔﻘﺔ‪ ،‬ﺍﻟﱵ ﻓﺎﻗﺖ ﺍﻷﺭﺑﻌﲔ ﻃﺮﻳﻘﺎﹰ‪ ،‬ﻭﺗﻌﺎﻭﺭﻫﺎ ﺍﻟﻌﺸﺮﺍﺕ‬
‫ﻣﻦ ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﻟﻜﺬﺍﺑﲔ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺼﻨﺎﻋﺔ ﺍﻟﺘﻠﻔﻴﻘﻴﺔ ﺍﻟﻨﺎﻓﻘﺔ ﻋﻠﻰ ﻣﺪﻯ ﺃﺯﻳﺪ ﻣﻦ ﺛﻼﺛﺔ ﻗﺮﻭﻥ ﻣﺘﺘﺎﻟﻴﺔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪6‬‬

‫ﺍﻟﺤﺸﻮ ﺍﻟﺘﻔﺴﻴﺮﻱ ﻓﻲ ﺃﺷﻨﻊ ﺗﺠﻠﻴﺎﺗﻪ‪ :‬ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‬

‫ﻧﻤﻮﺫﺟﺎﹰ‬
‫ﻭﺧﲑ ﻣﺜﺎﻝ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻀﺮﺏ ﻣﻦ ﺍﳊﺸﻮ ﺍﳌﻐﺒﺶ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﻭﺍﳊﺎﻟﻖ ﻷﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﳌﻔﺴﺪ ﻟﺴﻠﻮﻙ ﺍﻷﻓﺮﺍﺩ‬
‫ﻭﺍﳉﻤﺎﻋﺎﺕ ﺑﺴﺒﺐ ﻣﻦ ﺍﻷﻣﻴﺔ ﺍﳌﺘﻔﺸﻴﺔ ﺑﲔ ﺍﳉﻤﻬﻮﺭ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻋﻤﻠﻬﻢ ﺑﻔﺮﻭﺽ ﺍﻟﻜﻔﺎﻳﺔ‪ ،‬ﲢﺴﻴﻨﺎﹰ ﻟﻠﻈﻦ ﲟﻦ ﻫﻢ‬
‫ﰲ ﺃﻋﻴﻨﻬﻢ‪ :‬ﺃﻫﻞ ﺍﳋﱪﺓ ﻭﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻧﺄﺧﺬﻩ ﻣﻦ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ ﺭﲪﻪ ﺍﷲ‪.‬‬
‫ﻓﻜﺘﺎﺏ ﺍﺑﻦ ﺣﺠﺮ‪" :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" ﱂ ﺗﺘﻌﺪﺩ ﳎﻠﺪﺍﺗﻪ ﻟﺘﺒﻠﻎ ‪ 12‬ﳎﻠﺪﺍﹰ ﻋﺪﺍ ﺍﳌﻘﺪﻣﺔ ﺳﻮﻯ ‪‬ﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺸﻮ ﺍﻟﺘﻔﺴﲑﻱ‬
‫ﺍﻟﺬﻱ ﻻ ﺃﺟﺪ ﻣﺎ ﺃﺻﻔﻪ ﺑﻪ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻫﺎﻟﲏ ﺻﻨﻴﻌﻪ ﻭﻗﻒ ﺷﻌﺮﻱ ﻣﻦ ﺗﺒﻌﺎﺕ ﺗﱪﻳﺮﻩ ﳌﺜﻞ ﻫﺬﺍ ﺍﳊﺸﻮ ﺍﳌﻮﻃﹼﺄ ﻟﻪ ﺑﺄﺧﺒﺎﺭ‬
‫ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﳍﻠﻜﻰ‪ ،‬ﺳﻮﻯ ﺑﻜﻮﻧﻪ‪ :‬ﻛﺬﺏ ﺻﺮﺍﺡ ﻟﻴﺎﺡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻮﺯﺭ ﻣﺎ ﻓﻴﻪ ! ﻟﻴﺲ‬
‫ﻓﺤﺴﺐ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻐﺒﻴﺶ ﻋﻠﻰ ﺻﻔﺎﺀ ﺍﳌﺮﺟﻴﺔ ﲞﻠﻄﻬﺎ ﻭﻣﺰﺟﻬﺎ ﺑﻨﻘﻴﻀﻬﺎ ﻭﲟﺎ ﻟﻴﺲ ﻣﻨﻬﺎ‪ ،‬ﳑﺎ ﻟﻔﻘﻪ ﺍﻟﻮﺿﺎﻋﻮﻥ ﻭﺍﻓﺘﺮﺍﻩ‬
‫ﺍﳌﻔﺘﺮﻭﻥ‪ ،‬ﻭﻫﻮ ﺇﰒ ﻋﻈﻴﻢ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪ ،‬ﺑﻞ ﻟﺘﺤﺮﻳﻒ ﺍﻟﻜﻠﻢ ﻋﻦ ﺑﻌﺾ ﻣﻮﺍﺿﻌﻪ ﺑﺎﻟﺘﻔﺴﲑ ﺍﳋﻄﺄ ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﳌﺪﻏﻮﻝ ﻭﻟﻴﺲ‬
‫ﺑﺈﺑﺪﺍﻝ ﻟﻔﻈﺔ ﻣﻜﺎﻥ ﻟﻔﻈﺔ ﺃﺧﺮﻯ ﻋﻠﻰ ﻣﻌﻬﻮﺩ ﻣﻠﻔﻘﻲ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺳﻴﻜﺘﺸﻔﻪ ﻣﻌﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﺑﻨﻔﺴﻪ ﺍﻵﻥ ﺑﺬﻫﻮﻝ ﻣﻦ ﺧﻼﻝ ﺷﺮﺡ ﺍﺑﻦ ﺣﺠﺮ ﳍﺬﺍ ﺍﳋﱪ!‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﰲ‪" :‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ" )‪ (6137 /342 - 341 :11‬ﰲ ﺷﺮﺡ ﺣﺪﻳﺚ‪ " :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎﹰ"‪:‬‬
‫ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ ﺑﻔﺘﺢ ﺍﻟﻜﺎﻑ ﻭﺍﻟﺮﺍﺀ ﺍﳋﻔﻴﻔﺔ ﻫﻮ ﻣﻦ ﺻﻐﺎﺭ ﺷﻴﻮﺥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻗﺪ ﺷﺎﺭﻛﻪ ﰲ ﻛﺜﲑ ﻣﻦ ﺷﻴﻮﺧﻪ‪ ،‬ﻣﻨﻬﻢ‬
‫ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﺷﻴﺨﻪ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻓﻘﺪ ﺃﺧﺮﺝ ﻋﻨﻪ ﺍﻟﺒﺨﺎﺭﻱ ﻛﺜﲑﺍ ﺑﻐﲑ ﻭﺍﺳﻄﺔ ﻣﻨﻬﺎ ﰲ ﺑﺎﺏ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﳉﱭ ﰲ ﻛﺘﺎﺏ ﺍﻟﺪﻋﻮﺍﺕ ﻭﻫﻮ ﺃﻗﺮ‪‬ﺎ ﺇﱃ ﻫﺬﺍ‪.‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻋﻦ ﻋﻄﺎﺀ ﻫﻮ‪" :‬ﺍﺑﻦ ﻳﺴﺎﺭ" ﻭﻭﻗﻊ ﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺍﻟﻨﺴﺦ‪ .‬ﻭﻗﻴﻞ !‪ :‬ﻫﻮ "ﺍﺑﻦ ﺃﰊ ﺭﺑﺎﺡ" ﻭﺍﻷﻭﻝ ﺃﺻﺢ ! ﻧﺒﻪ ﻋﻠﻰ ﺫﻟﻚ‬
‫ﺍﳋﻄﻴﺐ }ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 393‬ﻫـ ‪ 463 -‬ﻫـ(‪.‬‬
‫ﻭﺳﺎﻕ ﺍﻟﺬﻫﱯ }ﴰﺲ ﺍﻟﺪﻳﻦ{ ﰲ ﺗﺮﲨﺔ ﺧﺎﻟﺪ }ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ{ ﻣﻦ ﺍﳌﻴﺰﺍﻥ }"ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ"{‪ ،‬ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﻗﻮﻝ }ﺍﻹﻣﺎﻡ{‬
‫ﺃﲪﺪ ﻓﻴﻪ‪ :‬ﻟﻪ ﻣﻨﺎﻛﲑ ﻭﻗﻮﻝ ﺃﰊ ﺣﺎﰎ‪ :‬ﻻ ﳛﺘﺞ ﺑﻪ‪ ،‬ﻭﺃﺧﺮﺝ ﺑﻦ ﻋﺪﻱ ﻋﺸﺮﺓ ﺃﺣﺎﺩﻳﺚ ﻣﻦ ﺣﺪﻳﺜﻪ ﺍﺳﺘﻨﻜﺮﻫﺎ‪ ،‬ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﻃﺮﻳﻖ‬
‫ﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﻓﻴﻪ ﻭﻗﺎﻝ )ﻳﻌﲏ ﺍﻟﺬﻫﱯ(‪:‬‬
‫ﻫﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﺟﺪﺍ ﻟﻮﻻ ﻫﻴﺒﺔ ﺍﻟﺼﺤﻴﺢ !!!! ﻟﻌﺪﻭﻩ ﰲ ﻣﻨﻜﺮﺍﺕ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﻓﺈﻥ ﻫﺬﺍ ﺍﳌﱳ ﱂ ﻳﺮﻭ ﺇﻻ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻻ‬
‫ﺧﺮﺟﻪ ﻣﻦ ﻋﺪﺍ ﺍﻟﺒﺨﺎﺭﻱ !!!‪ ،‬ﻭﻻ ﺃﻇﻨﻪ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ‪.‬‬
‫ﻗﻠﺖ )ﺍﺑﻦ ﺣﺠﺮ(‪ :‬ﻟﻴﺲ ﻫﻮ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ ﺟﺰﻣﺎ ﻭﺇﻃﻼﻕ ﺃﻧﻪ ﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳌﱳ ﺇﻻ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻣﺮﺩﻭﺩ!‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻟﻘﺪ ﻗﻴﻞ ﰲ ﺍﳊﺎﻓﻆ ﺍﻟﺬﻫﱯ ﺑﺄﻧﻪ ﺻﺎﺣﺐ ﺍﺳﺘﻘﺮﺍﺀ ﺗﺎﻡ!‬
‫ﻭﳚﻬﻞ ﻣﻦ ﻳﻄﻮﺡ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ :‬ﺃﻥ ﺃﻱ ﺣﻜﻢ ﻋﻠﻰ ﳏﺪﺙ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺼﺪﻳﻖ ﰲ ﺍﻟﻮﺍﻗﻊ ﺍﻟﻌﻴﺎﱐ ﻭﻟﻴﺲ ﻣﻦ‬
‫ﺑﺎﺏ ﺍ‪‬ﺎﺯ ﻭﺍﻻﺳﺘﻌﺎﺭﺍﺕ‪.‬‬
‫‪7‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻭ"ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﻡ" ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ ﻋﻨﺪ ﺃﺻﺤﺎﺑﻪ ﺍﳌﻨﺎﻃﻘﺔ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺘﺎﺣﺎﹰ ﻷﻱ ﳏﺪﺙ ﰲ ﺍﳌﺎﺿﻲ ﻟﻜﺜﺮﺓ ﺍﻟﻄﺮﻕ‬
‫ﻭﺗﺸﻌﺒﻬﺎ ﻓﻮﻕ ﺍﳊﺪ‪ .‬ﻓﻬﺬﺍ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﱂ ﻳﻌﺪ ﻣﺘﺎﺣﺎﹰ ﻟﻠﻤﺤﺪﺛﲔ ﺳﻮﻯ ﰲ ﻋﺼﺮﻧﺎ ﻭﺑﻮﺍﺳﻄﺔ ﺍﳊﺎﺳﻮﺏ‪.‬‬
‫ﰒ ﻛﻮﻥ ﺍﻟﺬﻫﱯ ﺷﻚ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺍﳋﱪ ﳐﺮﺝ ﻋﻨﺪ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ‪ ،‬ﻭﱂ ﳚﺰﻡ ﺑﺬﻟﻚ‪ ،‬ﻟﻴﺘﻌﻘﺒﻪ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ‪ ،‬ﻟﻴﺲ ﻟﻪ‬
‫ﺗﺴﺎﻭﻕ ﻣﻊ ﻣﻔﻬﻮﻡ "ﺍﻻﺳﺘﻘﺮﺍﺀ ﺍﻟﺘﺎﻡ"‪ ،‬ﰒ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻻ ﺧﺮﺟﻪ ﻣﻦ ﻋﺪﺍ ﺍﻟﺒﺨﺎﺭﻱ !!!‬
‫ﻓﻴﻪ ﻟﺒﺲ‪ ،‬ﻷﻧﻪ ﻫﻮ ﻧﻔﺴﻪ ﺃﺧﺮﺟﻪ ﺑﺴﻨﺪﻩ ﺇﱃ ﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﻄﺎﺭ ﰲ "ﺗﺬﻛﺮﺓ ﺍﳊﻔﺎﻅ" ﻭﰲ "ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ"‬
‫ﻛﻤﺎ ﻣﺮ ﺑﻚ‪ .‬ﻭﺃﺧﺮﺟﻪ ﻛﺬﻟﻚ ﻛﻞ ﻣﻦ‪ :‬ﺍﺑﻦ ﺣﺒﺎﻥ )ﺕ‪ 354 :‬ﻫـ(‪ ،‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﺍﻷﺻﺒﻬﺎﱐ )ﺕ‪ 430 :‬ﻫـ(‪،‬‬
‫ﻭﺍﻟﺒﻴﻬﻘﻲ )ﺕ‪ 458 :‬ﻫـ( ﻋﻦ ﺛﻼﺛﺔ ﻣﺘﺎﺑﻌﲔ ﺁﺧﺮﻳﻦ ﻟﻠﺒﺨﺎﺭﻱ ﰲ ﺍﺑﻦ ﻋﺜﻤﺎﻥ ! ﻭﻛﻠﻬﻢ ﺳﺎﺑﻘﻮﻥ ﻋﻠﻰ ﺍﻟﺬﻫﱯ !‬
‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﺑﻦ ﺣﺠﺮ ﻳﻘﻮﻝ‪:‬‬
‫ﻭﻣﻊ ﺫﻟﻚ ﻓﺸﺮﻳﻚ ﺷﻴﺦ ﺷﻴﺦ ﺧﺎﻟﺪ‪ :‬ﻓﻴﻪ ﻣﻘﺎﻝ ﺃﻳﻀﺎ ﻭﻫﻮ ﺭﺍﻭﻱ ﺣﺪﻳﺚ ﺍﳌﻌﺮﺍﺝ ﺍﻟﺬﻱ ﺯﺍﺩ ﻓﻴﻪ ﻭﻧﻘﺺ ﻭﻗﺪﻡ ﻭﺃﺧﺮ ﻭﺗﻔﺮﺩ ﻓﻴﻪ‬
‫ﺑﺄﺷﻴﺎﺀ ﱂ ﻳﺘﺎﺑﻊ ﻋﻠﻴﻬﺎ ﻛﻤﺎ ﻳﺄﰐ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻣﺴﺘﻮﻋﺒﺎ ﰲ ﻣﻜﺎﻧﻪ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﺄﻧﺖ ﺗﺮﻯ ﺃﻥ ﺭﺟﻠﲔ ﻣﻦ ﺭﺟﺎﻻﺕ ﺍﻟﺴﻨﺪ ﻭﳘﺎ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ ﻭﻫﻮ ﺻﺎﺣﺐ ﻣﻨﺎﻛﲑ‪ ،‬ﻭﺷﺮﻳﻚ‬
‫ﺍﻟﺬﻱ ﻳﺰﻳﺪ ﻭﻳﻨﻘﺺ ﰲ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻣﺎ ﻛﺎﻥ ﻟﻴﺼﺢ ﺧﱪ ﺗﻔﺮﺩ ﺑﻪ ﺃﺣﺪﳘﺎ‪ ،‬ﲝﺴﺐ ﺿﻮﺍﺑﻂ ﺍﳌﻨﻬﺞ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‪،‬‬
‫ﲝﺴﺐ ﺷﺮﻁ ﺍﻟﺼﺤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﻘﺪﳝﺔ ﰲ‪" :‬ﺍﻟﻌﺪﺍﻟﺔ"‪ ،‬ﻭ"ﺍﻟﻀﺒﻂ"‪ ،‬ﻓﻤﺎ ﺑﺎﻟﻚ ﺃﻥ ﳚﺘﻤﻌﺎ ﻣﻌﺎﹰ ﰲ ﺳﻨﺪ ﻭﺍﺣﺪ ﻭﺑﺘﻔﺮﺩ‬
‫ﻣﻄﻠﻖ ﰲ ﺳﺖ ﻃﺒﻘﺎﺕ ؟!‬
‫ﻟﻜﻦ‪ ،‬ﻭﺑﺪﻝ ﻟﻔﻆ ﺍﳋﱪ ﻟﻀﻌﻒ ﺍﻟﺴﻨﺪ ﻭﻧﻜﺎﺭﺓ ﺍﳌﱳ ﻛﻤﺎ ﻳﺘﻄﻠﺐ ﺍﳌﻨﻬﺞ ﺍﳊﺪﻳﺜﻲ‪ ،‬ﻓﺴﻴﺤﺎﻭﻝ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺍﻋﺘﺎﺩ ﰲ‬
‫ﻏﲑ ﻣﺎ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﳌﻮﺳﻮﻡ ﺏ "ﺍﻟﻔﺘﺢ"‪ ،‬ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ﻓﻴﻪ‪ :‬ﻻ ﻓﺘﺢ ﺑﻌﺪ ﺍﻟﻔﺘﺢ !‪ ،‬ﺍﻟﻠﻒ ﻭﺍﻟﺪﻭﺭﺍﻥ ﻟﻴﻘﻊ ﰲ ﳏﺬﻭﺭ ﻻ‬
‫ﻳﻐﺘﻔﺮ ﳌﻦ ﻫﻮ ﺩﻭﻧﻪ ﻣﻌﺮﻓﺔ ﺑﺎﳊﻘﻞ ﻓﻤﺎ ﺑﺎﻟﻚ ﲟﺜﻠﻪ !‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻻ ﻓﺾ ﻓﻮﻩ!‪:‬‬
‫ﻭﻟﻜﻦ ﻟﻠﺤﺪﻳﺚ ﻃﺮﻕ ﺃﺧﺮﻯ ﻳﺪﻝ ﳎﻤﻮﻋﻬﺎ !!! ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺃﺻﻼ!!!!ﺍ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺃﻛﺎﺩ ﺃﺭﻯ ﺟﺤﻮﻅ ﺃﻋﲔ ﺍﻟﻘﺮﺍﺀ ﻭﻫﻢ ﻳﻘﺮﺃﻭﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻐﻮ ﻣﻦ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﺑﻴﻨﻤﺎ ﻛﻞ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﱵ‬
‫ﺑﲔ ﺃﻳﺪﻳﻬﻢ ﺗﺸﻬﺪ ﺑﺄﻥ ﺍﳋﱪ ﻣﻦ ﺇﻓﻚ ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﻟﻜﺬﺍﺑﲔ!‬
‫ﺃﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﻟﻠﺨﱪ ﺃﺻﻞ ﺇﱃ ﺍﻟﺼﺎﺩﻕ ﺍﳌﺼﺪﻭﻕ‪ ،‬ﻛﻤﺎ ﻳﻮﻫﻢ ﺍﺑﻦ ﺣﺠﺮ ﻗﺎﺭﺋﻪ ﻏﲑ ﺍﳌﺘﺨﺼﺺ ﻫﻨﺎ‪ ،‬ﻓﻬﺬﺍ ﻣﻦ ﺍﻟﺘﺪﻟﻴﺲ‬
‫ﺍﻟﺸﻨﻴﻊ ﻭﺍﻟﻜﺬﺏ ﺍﻟﻌﻤﺪ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻻ ﳏﻴﺺ‪ .‬ﻭﻓﻴﻪ ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﻣﺎ ﻓﻴﻪ!‬
‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﺑﻦ ﺣﺠﺮ ﻳﻘﻮﻝ‪:‬‬
‫‪ -‬ﻣﻨﻬﺎ ﻋﻦ‪ :‬ﻋﺎﺋﺸﺔ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ "ﺍﻟﺰﻫﺪ"‪ ،‬ﻭﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ "ﺍﳊﻠﻴﺔ"‪ ،‬ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ "ﺍﻟﺰﻫﺪ" ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﻋﺮﻭﺓ ﻋﻨﻬﺎ‪ .‬ﻭﺫﻛﺮ ﺑﻦ ﺣﺒﺎﻥ ﻭﺍﺑﻦ ﻋﺪﻱ ﺃﻧﻪ ﺗﻔﺮﺩ ﺑﻪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ‪ :‬ﺃﻧﻪ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪8‬‬

‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬

‫ﻟﻜﻦ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻣﻦ ﻃﺮﻳﻖ ﻳﻌﻘﻮﺏ ﺑﻦ ﳎﺎﻫﺪ ﻋﻦ ﻋﺮﻭﺓ ﻭﻗﺎﻝ‪ :‬ﱂ ﻳﺮﻭﻩ ﻋﻦ ﻋﺮﻭﺓ ﺇﻻ ﻳﻌﻘﻮﺏ ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻣﻨﻬﺎ ﻋﻦ‪ :‬ﺃﰊ ﺍﻣﺎﻣﺔ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ "ﺍﻟﺰﻫﺪ" ﺑﺴﻨﺪ ﺿﻌﻴﻒ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻣﻨﻬﺎ ﻋﻦ‪ :‬ﻋﻠﻲ ﻋﻨﺪ ﺍﻹﲰﺎﻋﻴﻠﻲ ﰲ "ﻣﺴﻨﺪ ﻋﻠﻲ"‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﻣﺮ ﺑﻚ ﺿﻌﻒ ﳐﺮﺟﻪ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻋﻦ‪ :‬ﺑﻦ ﻋﺒﺎﺱ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﻭﺳﻨﺪﺍﳘﺎ ﺿﻌﻴﻒ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻋﻦ‪ :‬ﺃﻧﺲ ﺃﺧﺮﺟﻪ ﺃﺑﻮ ﻳﻌﻠﻰ )ﺍﳌﻮﺻﻠﻲ( ﻭﺍﻟﺒﺰﺍﺭ‪ ،‬ﻭﺍﻟﻄﱪﺍﱐ ﻭﰲ ﺳﻨﺪﻩ ﺿﻌﻒ ﺃﻳﻀﺎ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻋﻦ‪ :‬ﺣﺬﻳﻔﺔ ﺃﺧﺮﺟﻪ ﺍﻟﻄﱪﺍﱐ ﳐﺘﺼﺮﺍ ﻭﺳﻨﺪﻩ ﺣﺴﻦ !!! ﻏﺮﻳﺐ !!!‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﺑﻦ ﺣﺠﺮ ﺣﺎﻃﺐ ﻟﻴﻞ ﻫﻨﺎ ﻭﱂ ﻳﻌﺮﺝ ﻋﻠﻰ ﺍﳋﱪ ﻟﻴﻤﺤﺼﻪ‪ .‬ﺭﺍﺟﻊ ﻣﺎ ﻗﻠﻨﺎﻩ ﰲ ﺍﻟﻄﺮﻕ ‪ ،25‬ﻭ‪ 26‬ﻭ‬
‫‪ ،27‬ﻟﺘﺘﺤﻘﻖ ﺑﺄﻥ ﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻋﻦ‪ :‬ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺃﺧﺮﺟﻪ ﺑﻦ ﻣﺎﺟﺔ ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ ﳐﺘﺼﺮﺍ ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ ﺃﻳﻀﺎ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ ﻭﺍﻟﺴﻨﺪ ﺑﻪ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﳍﻴﻌﺔ ﻭﻭﺿﺎﻉ‬
‫ﻫﺎﻟﻚ ﻣﺘﺮﻭﻙ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻭﻋﻦ‪ :‬ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻣﻘﻄﻮﻋﺎ ﺃﺧﺮﺟﻪ ﺃﲪﺪ ﰲ "ﺍﻟﺰﻫﺪ" ﻭﺃﺑﻮ ﻧﻌﻴﻢ ﰲ “ﺍﳊﻠﻴﺔ"‪.‬‬
‫‪9‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﺃﻭﺭﺩﻩ ﺍﺑﻦ ﺣﺠﺮ ﻫﻨﺎ ﻳﺪﺣﺾ ﺃﻳﻀﺎ ﺩﻋﻮﺍﻩ ﰲ ﺍﻟﺘﺄﺻﻴﻞ ﻟﻠﺨﱪ‪ .‬ﻓﻤﻨﺬ ﻣﱴ ﻛﺎﻧﺖ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺎﺕ‬
‫ﻭﲣﺮﻳﻔﺎﺕ ﺍﻟﻘﺼﺎﺹ ﺗﺆﺻﻞ ﻟﻸﺧﺒﺎﺭ !؟‬
‫ﰒ ﺍﻧﺘﻘﻞ ﺍﺑﻦ ﺣﺠﺮ ﺇﱃ ﺗﺼﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﻟﻠﺨﱪ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻨﺎ ﺁﻧﻔﺎﹰ ﻭﻗﺎﻝ‪:‬‬
‫ﻭﻓﻴﻪ ﺗﻌﻘﺐ ﻋﻠﻰ ﺍﺑﻦ ﺣﺒﺎﻥ ﺣﻴﺚ ﻗﺎﻝ‪ ،‬ﺑﻌﺪ ﺇﺧﺮﺍﺝ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ‪ :‬ﻻ ﻳﻌﺮﻑ ﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺇﻻ ﻃﺮﻳﻘﺎﻥ ﻳﻌﲏ ﻏﲑ ﺣﺪﻳﺚ ﺍﻟﺒﺎﺏ‬
‫ﻭﳘﺎ‪ :‬ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ ﻋﻦ ﺃﻧﺲ ﻭﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﻣﻴﻤﻮﻥ ﻋﻦ ﻋﺮﻭﺓ ﻋﻦ ﻋﺎﺋﺸﺔ ﻭﻛﻼﳘﺎ ﻻ ﻳﺼﺢ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﻣﺮ ﺑﻚ ﻣﺎ ﻋﻘﺒﻨﺎ ﺑﻪ ﻋﻠﻰ ﺍﺑﻦ ﺣﺒﺎﻥ ﻭﺗﺒﻌﺎﺕ ﺣﻜﻤﻪ ﻋﻠﻰ ﻃﺮﻕ ﺍﳋﱪ ﺇﱃ ﻋﺼﺮﻩ‪.‬‬

‫‪[ØéÖ]øÒ|^f’Ö]øÒçvµÌéÒ‬‬
‫ﺍﻵﻥ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺮﺍﺽ ﻟﻜﻞ ﻃﺮﻕ ﺍﳋﱪ‪ ،‬ﻭﺍﻋﺘﺮﺍﻑ ﺍﺑﻦ ﺣﺠﺮ ﺑﻀﻌﻔﻬﺎ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﰒ ﲨﻠﺔ ﻭﺗﻔﺼﻴﻼﹰ‪ ،‬ﻛﻨﺎ‬
‫ﻧﻨﺘﻈﺮ ﻣﻦ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻋﻘﻠﻪ ﻳﺸﺘﻐﻞ ﻛﻤﺎ ﳚﺐ‪ ،‬ﺃﻥ ﳛﻜﻢ ﻋﻠﻰ ﺧﱪ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺫﺍﺗﻪ ﺑﺎﻟﻮﺿﻊ ﻭﻻ ﻓﻜﺎﻙ‪،‬‬
‫ﻷﻧﻪ ﳜﺮﺝ ﻣﻦ ﺫﺍﺕ ﺍﳌﺸﻜﺎﺓ ﺍﳌﻠﻔﻘﺔ !‬
‫ﻟﻜﻦ‪ ،‬ﻫﻴﻬﺎﺕ ﻭﺷﻘﻮﺓ ﺍﳊﺸﻮ ﻏﻼﺑﺔ!‬
‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﺑﻦ ﺣﺠﺮ ﻳﻘﻮﻝ ﺑﻌﺪ ﺃﻥ ﺍﺳﺘﻘﻞ ﻋﻘﻠﻪ‪:‬‬
‫ﻭﺳﺄﺫﻛﺮ ﻣﺎ ﰲ ﺭﻭﺍﻳﺎ‪‬ﻢ ﻣﻦ ﻓﺎﺋﺪﺓ ﺯﺍﺋﺪﺓ!!!!!!‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻﺣﻆ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺒﻬﺮﺝ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﺍﻟﱵ ﻻ ﻳﺸﻚ ﻟﺒﻴﺐ ﺃﻭ ﻣﻦ ﺃﻭﰐ ﻭﻟﻮ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﻋﻘﻞ‪ ،‬ﰲ‬
‫ﺯﻳﻔﻬﺎ ﻟﺘﻀﺎﻓﺮ ﺍﻟﻮﺿﺎﻋﲔ ﻋﻠﻰ ﺣﺒﻜﻬﺎ‪ ،‬ﺳﺘﺘﺤﻮﻝ ﺍﻵﻥ ﻋﻠﻰ ﻳﺪ ﺍﺑﻦ ﺣﺠﺮ ﻭﺷﺮﺍﺡ ﻗﺒﻠﻪ‪ ،‬ﻟﻠﺤﺸﻮﻳﺔ ﺍﻟﻐﺎﻟﺒﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﺇﱃ‬
‫ﺃﺻﻮﻝ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻟﻴﺴﺘﺨﺮﺟﻮﺍ ﻣﻦ ﲨﺎﻉ ﺑﺎﻃﻠﻬﺎ ﻓﺆﺍﺋﺪ !!! ﰲ ﻋﺮﻓﻬﻢ ﺍﳌﻌﻜﻮﺱ ﻭﺍﳌﻨﻜﻮﺱ‪ ،‬ﺳﺘﺘﺨﺬ ﻏﺎﻟﺒﺎﹰ‪ ،‬ﻣﻦ ﻛﺜﺮ‬
‫ﺩﻏﺪﻏﺔ ﻋﻘﻮﻝ ﺍﻟﻨﺎﺷﺌﺔ ‪‬ﺎ‪ ،‬ﺃﺳﻮﺓ ﻭﻗﺪﻭﺓ ﺳﻠﻮﻛﻴﺔ ﻟﻌﻤﻮﻡ ﺍﳌﺴﻠﻤﲔ!‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺣﺠﺮ ‪‬ﺬﺍ ﺍﻟﺼﺪﺩ‪:‬‬
‫ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ ‪ :‬ﻫﺬﺍ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻘﺪﺳﻴﺔ !!! ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻘﻮﻝ ﻓﻴﻬﺎ ﻗﺒﻞ ﺳﺘﺔ ﺃﺑﻮﺍﺏ‪.‬‬
‫ﻗﻠﺖ )ﺍﺑﻦ ﺣﺠﺮ(‪ :‬ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺑﻌﺾ ﻃﺮﻗﻪ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺣﺪﺙ ﺑﻪ ﻋﻦ ﺟﱪﻳﻞ !!!‪ ،‬ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ !!! ﻭﺫﻟﻚ‬
‫ﰲ ﺣﺪﻳﺚ ﺃﻧﺲ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺃﱂ ﻳﻀﻌﻒ ﺍﺑﻦ ﺣﺒﺎﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺗﻌﺎﻭﺭﻩ ﻭﺿﺎﻉ ﻣﺘﺮﻭﻙ‪ ،‬ﻭﺿﻌﻴﻒ ﻫﺎﻟﻚ‪ ،‬ﻭﻣﺪﺍﺭﻩ ﻋﻠﻰ ﺭﺟﻞ‬
‫ﳎﻬﻮﻝ ؟ ﻭﻫﻢ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ‪ :‬ﺍﳊﺴﻦ ﺑﻦ ﳛﲕ ﺍﳋﺸﲏ } ﺍﻟﺬﻱ ﻗﺎﻝ ﻓﻴﻪ ﳛﲕ ﺑﻦ ﻣﻌﲔ‪ :‬ﻟﻴﺲ ﺑﺸﻲﺀ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺪﺍﺭﻗﻄﲏ‪:‬‬
‫ﻣﺘﺮﻭﻙ{‪ ،‬ﻭ ﺻﺪﻗﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺪﻣﺸﻘﻲ ﻭﻫﻮ ﺿﻌﻴﻒ{‪ ،‬ﻭ ﻫﺸﺎﻡ ﺍﻟﻜﻨﺎﱐ }ﺍ‪‬ﻬﻮﻝ{‪،‬‬
‫ﻓﻜﻴﻒ ﻳﺴﺘﺴﻴﻎ ﺍﺑﻦ ﺣﺠﺮ ﻭﺍﻟﺸﺮﺍﺡ ﻗﺒﻠﻪ‪ ،‬ﺍﻋﺘﻤﺎﺩ ﺧﱪ ﻣﻮﺿﻮﻉ ﻭﻣﺘﻬﺎﻓﺖ ﻛﻬﺬﺍ ﰲ ﺍﻟﺘﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﻋﻠﻰ‬
‫ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻐﻮ ﺍﻟﻔﺎﺣﺶ !؟‬
‫ﻭﻫﻞ ﻳﺒﻘﻰ ﻣﻦ ﻣﻌﲎ ﻟﻠﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ ﺇﻥ ﻛﺎﻧﺖ ﺃﺧﺒﺎﺭ ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﳌﻠﻔﻘﲔ ﲡﺪ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻣﺎ ﲡﺪﻩ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺼﺤﺎﺡ !؟‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪10‬‬

‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬

‫ﻗﻮﻟﻪ‪" :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ"‪ :‬ﺍﳌﺮﺍﺩ ﺏ "ﻭﱄ ﺍﷲ" !‪ :‬ﺍﻟﻌﺎﱂ ﺑﺎﷲ ﺍﳌﻮﺍﻇﺐ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺍﳌﺨﻠﺺ ﰲ ﻋﺒﺎﺩﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻜﻞ ﻭﺟﻮﺩ ﺃﺣﺪ ﻳﻌﺎﺩﻳﻪ !!!! ﻷﻥ ﺍﳌﻌﺎﺩﺍﺓ ﺇﳕﺎ ﺗﻘﻊ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻭﻣﻦ ﺷﺄﻥ "ﺍﻟﻮﱄ" ﺍﳊﻠﻢ ﻭﺍﻟﺼﻔﺢ ﻋﻤﻦ ﳚﻬﻞ ﻋﻠﻴﻪ!‬
‫}ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻟﻴﻼﺣﻆ ﺍﻟﻘﺎﺭﺉ ﻫﺬﺍ ﺍﻟﺘﱰﻳﻞ ﺍﳋﻄﺄ ﻋﻠﻰ "ﻭﱄ" ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺑﻪ ﻣﻦ ﺳﻠﻄﺎﻥ ﻟﻐﺔ ﻭﺷﺮﻋﺎﹰ!{‬
‫ﻭﺃﺟﻴﺐ!!!‪ :‬ﺑﺄﻥ ﺍﳌﻌﺎﺩﺍﺓ ﱂ ﺗﻨﺤﺼﺮ ﰲ ﺍﳋﺼﻮﻣﺔ ﻭﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻣﺜﻼ ﺑﻞ ﻗﺪ ﺗﻘﻊ ﻋﻦ ﺑﻐﺾ ﻳﻨﺸﺄ ﻋﻦ ﺍﻟﺘﻌﺼﺐ ﻛﺎﻟﺮﺍﻓﻀﻲ ﰲ‬
‫ﺑﻐﻀﻪ ﻷﰊ ﺑﻜﺮ ﻭﺍﳌﺒﺘﺪﻉ ﰲ ﺑﻐﻀﻪ ﻟﻠﺴﲏ ﻓﺘﻘﻊ ﺍﳌﻌﺎﺩﺍﺓ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﺃﻣﺎ ﻣﻦ ﺟﺎﻧﺐ ﺍﻟﻮﱄ ﻓﻠﻠﻪ ﺗﻌﺎﱃ ﻭﰲ ﺍﷲ!!!!‬
‫ﻭﺃﻣﺎ ﻣﻦ ﺟﺎﻧﺐ ﺍﻵﺧﺮ‪ .‬ﻓﻠﻤﺎ ﺗﻘﺪﻡ ﻭﻛﺬﺍ ﺍﻟﻔﺎﺳﻖ ﺍﳌﺘﺠﺎﻫﺮ ﺑﺒﻐﻀﻪ" ﺍﻟﻮﱄ" ﰲ ﺍﷲ ﻭﺑﺒﻐﻀﻪ ﺍﻵﺧﺮ ﻹﻧﻜﺎﺭﻩ ﻋﻠﻴﻪ ﻭﻣﻼﺯﻣﺘﻪ ﻟﻨﻬﻴﻪ ﻋﻦ‬
‫ﺷﻬﻮﺍﺗﻪ ﻭﻗﺪ ﺗﻄﻠﻖ ﺍﳌﻌﺎﺩﺍﺓ ﻭﻳﺮﺍﺩ ‪‬ﺎ ﺍﻟﻮﻗﻮﻉ ﻣﻦ ﺃﺣﺪ ﺍﳉﺎﻧﺒﲔ ﺑﺎﻟﻔﻌﻞ ﻭﻣﻦ ﺍﻵﺧﺮ ﺑﺎﻟﻘﻮﺓ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻﺣﻆ ﺃﻥ ﻛﻞ ﻫﺬﺍ ﺍﻟﻠﻐﻮ ﰲ ﺍﺳﺘﺸﻜﺎﻝ ﺑﻌﺾ ﺃﻃﺮﺍﻑ ﺧﱪ ﻣﻮﺿﻮﻉ ﻭﳏﺎﻭﻟﺔ ﺇﳚﺎﺩ ﺍﳌﺨﺎﺭﺝ ﳌﺎ ﻳﺜﲑﻩ ﻣﻦ‬
‫ﺩﻭﺍﻫﻲ ﻭﻃﻮﺍﻡ ﳍﻮ ﺃﺷﺒﻪ ﺑﻔﻠﻲ ﺭﺃﺱ ﺍﻷﺻﻠﻊ‪ ،‬ﻭﻳﺪﻟﻞ ﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﺑﺄﻧﻨﺎ ﺑﺈﺯﺍﺀ ‪‬ﺎﻟﻴﻞ ﻓﻘﺪﻭﺍ ﺍﻟﺬﺍﺕ ﻭﺍﳌﻮﺿﻮﻉ ﻭﺑﺄﻥ ﺭﺣﻰ‬
‫ﺗﻔﻜﲑﻫﻢ ﺗﺪﻭﺭ ﺑﺪﻭﻥ ﻃﺤﲔ ﺃﻭ ﻋﺠﲔ‪ ،‬ﻛﺎﻟﻨﺎﺭ ﺗﺄﻛﻞ ﻧﻔﺴﻬﺎ ﺇﻥ ﱂ ﲡﺪ ﻣﺎ ﺗﺄﻛﻠﻪ !‬
‫ﻭﻫﺬﻩ ﺑﻠﻴﺔ ﺍﺑﺘﻠﻲ ‪‬ﺎ ﺍﳊﻘﻞ ﻗﺪﳝﺎﹰ ﻛﻤﺎ ﺗﺮﻯ‪ ،‬ﻭﺟﺎﺀﺕ ﻣﻊ ﻓﺮﻳﻖ ﺍﻟﺸﺮﺍﺡ ﻣﺎ ﺑﻌﺪ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫‪ -‬ﻗﺎﻝ ﺍﻟﻜﺮﻣﺎﱐ‪ :‬ﻗﻮﻟﻪ‪ :‬ﱄ‪ ،‬ﻫﻮ ﰲ ﺍﻷﺻﻞ ﺻﻔﺔ ﻟﻘﻮﻟﻪ‪" :‬ﻭﻟﻴﺎ" ﻟﻜﻨﻪ ﳌﺎ ﺗﻘﺪﻡ ﺻﺎﺭ ﺣﺎﻻ!!!!‪.‬‬
‫‪ -‬ﻭﻗﺎﻝ ﺍﺑﻦ ﻫﺒﲑﺓ ﰲ "ﺍﻹﻓﺼﺎﺡ"‪:‬‬
‫ﻗﻮﻟﻪ‪" :‬ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ"‪ :‬ﺃﻱ ﺍﲣﺬﻩ ﻋﺪﻭﺍ‪.‬‬
‫ﻭﻻ ﺃﺭﻯ ﺍﳌﻌﲎ ﺇﻻ ﺃﻧﻪ ﻋﺎﺩﺍﻩ ﻣﻦ ﺃﺟﻞ ﻭﻻﻳﺘﻪ!!!‬
‫ﻭﻫﻮ ﻭﺇﻥ ﺗﻀﻤﻦ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻳﺬﺍﺀ ﻗﻠﻮﺏ ﺃﻭﻟﻴﺎﺀ ﺍﷲ‪ ،‬ﻟﻴﺲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ ﺑﻞ ﻳﺴﺘﺜﲎ ﻣﻨﻪ ﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﳊﺎﻝ ﺗﻘﺘﻀﻲ ﻧﺰﺍﻋﺎ ﺑﲔ‬
‫ﻭﻟﻴﲔ!!!! ﰲ ﳐﺎﺻﻤﺔ ﺃﻭ ﳏﺎﻛﻤﺔ ﺗﺮﺟﻊ ﺇﱃ ﺍﺳﺘﺨﺮﺍﺝ ﺣﻖ ﺃﻭ ﻛﺸﻒ ﻏﺎﻣﺾ ﻓﺈﻧﻪ ﺟﺮﻯ ﺑﲔ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﻣﺸﺎﺟﺮﺓ ﻭﺑﲔ‬
‫ﺍﻟﻌﺒﺎﺱ ﻭﻋﻠﻲ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ )ﺍﻧﺘﻬﻰ ﻣﻠﺨﺼﺎ ﻣﻮﺿﺤﺎ(‪.‬‬
‫ﻭﺗﻌﻘﺒﻪ ﺍﻟﻔﺎﻛﻬﺎﱐ ‪ :‬ﺑﺄﻥ ﻣﻌﺎﺩﺍﺓ "ﺍﻟﻮﱄ"‪ :‬ﻟﻜﻮﻧﻪ ﻭﻟﻴﺎ ﻻ ﻳﻔﻬﻢ ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﳊﺴﺪ ﺍﻟﺬﻱ ﻫﻮ ﲤﲎ ﺯﻭﺍﻝ ﻭﻻﻳﺘﻪ !!!!‪ ،‬ﻭﻫﻮ‬
‫ﺑﻌﻴﺪ ﺟﺪﺍ ﰲ ﺣﻖ ﺍﻟﻮﱄ !!! ﻓﺘﺄﻣﻠﻪ‪.‬‬
‫ﻗﻠﺖ )ﺍﺑﻦ ﺣﺠﺮ(‪ :‬ﻭﺍﻟﺬﻱ ﻗﺪﻣﺘﻪ ﺃﻭﱃ ﺃﻥ ﻳﻌﺘﻤﺪ !‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﺬﺍ ﺍﻟﺘﺴﻔﺴﻂ ﰲ "ﺍﻟﻮﱄ" ﻋﻨﺪ ﺍﺑﻦ ﺣﺠﺮ ﻭﻋﻨﺪ ﻛﻞ ﻣﻦ ﺍﺳﺘﺸﻬﺪ ﺑﺄﻗﻮﺍﳍﻢ ﻣﻦ ﺍﻟﺸﺮﺍﺡ ﻗﺒﻠﻪ‪ ،‬ﻳﻮﺿﺢ‬
‫ﲜﻼﺀ ﻛﻴﻒ ﺗﺘﻢ ﻋﻤﻠﻴﺔ ﺩﺣﺮﺟﺔ ﺍﳌﺪﺍﻟﻴﻞ ﺍﻟﻌﺮﻓﻴﺔ ﻭﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ ﺍﳌﺮﺗﺒﻄﺔ ‪‬ﺬﻩ ﺍﻟﻠﻔﻈﺔ ﺍﻟﱵ ﺧﻮﻃﺐ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻗﻮﻣﻪ‪ ،‬ﻟﺘﺘﱰﻝ ﻋﻠﻰ "ﺍﻟﻮﱄ" ﺍﳌﻘﺒﻮﺭ ﺑﺎﺻﻄﻼﺡ ﺍﳌﺘﺼﻮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﳋﺮﻕ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺍﻟﺬﻳﻦ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ‬
‫ﺑﺘﻌﺮﻳﻔﻬﻢ ﻫﺬﺍ ﻣﻦ ﺳﻠﻄﺎﻥ‪.‬‬
‫‪11‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﺃﻣﺎ "ﺍﻟﻮﱄ" ﲟﻌﻨﺎﻩ ﺍﻟﺸﺮﻋﻲ ﻓﻼ ﺩﺧﻞ ﻟﻪ ﺑﻜﻞ ﻫﺬﺍ ﺍﻟﻠﻐﻮ ﻭﺍﳊﺸﻮ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﻻﺳﻢ ﻳﻄﻠﻖ ﺍﺳﺘﺤﻘﺎﻗﺎﹰ ﻋﻠﻰ ﻛﻞ ﻣﺆﻣﻦ ﺗﻘﻲ‪،‬‬
‫ﲝﺴﺐ ﻣﺎ ﻭﺿﺤﺘﻪ ﲜﻼﺀ ﺍﻵﻳﺎﺕ ﺍﻟﺒﻴﻨﺎﺕ ﺍﶈﻜﻤﺎﺕ ﻣﻦ ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪:‬‬
‫‪‬ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭ‪‬ﻟِﻴ‪‬ﺎﺀ ﺍﻟﻠﱠﻪِ ﻻﹶ ﺧ‪‬ﻮ‪‬ﻑ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﻭ‪‬ﻻﹶ ﻫ‪‬ﻢ‪ ‬ﻳ‪‬ﺤ‪‬ﺰ‪‬ﻧ‪‬ﻮﻥﹶ )‪ (62‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻭ‪‬ﻛﹶﺎﻧ‪‬ﻮﺍﹾ ﻳ‪‬ﺘ‪‬ﻘﹸﻮﻥﹶ )‪ (63‬ﻟﹶﻬ‪‬ﻢ‪ ‬ﺍﻟﹾﺒ‪‬ﺸ‪‬ﺮ‪‬ﻯ ﻓِﻲ‬
‫ﺍﻟﹾﺤ‪‬ﻴﺎﺓِ ﺍﻟﺪ‪‬ﻧ‪‬ﻴ‪‬ﺎ ﻭ‪‬ﻓِﻲ ﺍﻵﺧِﺮ‪‬ﺓِ ﻻﹶ ﺗ‪‬ﺒ‪‬ﺪِﻳﻞﹶ ﻟِﻜﹶﻠِﻤ‪‬ﺎﺕِ ﺍﻟﻠﱠﻪِ ﺫﹶﻟِﻚ‪ ‬ﻫ‪‬ﻮ‪ ‬ﺍﻟﹾﻔﹶﻮ‪‬ﺯ‪ ‬ﺍﻟﹾﻌ‪‬ﻈِﻴﻢ‪(64) ‬‬

‫ﻓﻜﻞ ﻣﺆﻣﻦ ﺗﻘﻲ ﻓﻬﻮ ﷲ ﻭﱄ‪.‬‬

‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺘﱰﻳﻞ ﺍﳋﻄﺄ ﻟﻠﻨﺼﻮﺹ ﺍﶈﻜﻤﺎﺕ ﻋﻠﻰ ﺿﻮﺀ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺡ ﺍﳌﺒﻨﻴﺔ ﻋﻠﻰ ﺷﻔﺎ ﺟﺮﻑ ﻫﺎﺭ‪ ،‬ﻻﻋﺘﻤﺎﺩﻫﺎ‬
‫ﻋﻠﻰ ﻫﺬﻩ ﺍﳌﻔﺘﺮﻳﺎﺕ‪ ،‬ﲢﺮﻳﻒ ﻟﻜﻼﻡ ﺍﷲ‪ ،‬ﻷﻧﻪ ﺗﱰﻳﻞ ﻳﺴﺘﺒﺪﻝ ﺍﳌﻌﺎﱐ ﺍﻟﻠﻐﻮﻳﺔ ﻭﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﺧﻮﻃﺐ ‪‬ﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‬
‫ﻭﺟﻴﻠﻪ‪ ،‬ﲟﻌﺎﱐ ﳐﺘﻠﻘﺔ ﻭﻃﺎﺭﺋﺔ ﻋﻠﻰ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﺮﻑ ﻭﺍﻟﻠﻐﺔ‪ ،‬ﺍﺳﺘﺤﺪﺛﻬﺎ ﺍﻟﻮﺿﺎﻋﻮﻥ !‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻫﺒﲑﺓ‪ :‬ﻭﻳﺴﺘﻔﺎﺩ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ !!!‪ :‬ﺗﻘﺪﱘ ﺍﻷﻋﺬﺍﺭ ﻋﻠﻰ ﺍﻹﻧﺬﺍﺭ‪ .‬ﻭﻫﻮ ﻭﺍﺿﺢ!‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﻬﻞ ﺃﺧﺒﺎﺭ ﺍﻟﻮﺿﺎﻋﲔ ﺗﺴﺘﺤﻖ ﲪﻞ ﺍﺳﻢ ﺣﺪﻳﺚ ﲟﻌﻨﺎﻩ ﺍﻻﺻﻄﻼﺣﻲ ﺍﳌﺮﺗﺒﻂ ﻗﻮﻻﹰ ﻭﻓﻌﻼﹰ ﺑﺎﻟﺮﺳﻮﻝ‬
‫ﻭﺣﺪﻩ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ؟‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻗﻮﻟﻪ‪ :‬ﻓﻘﺪ ﺁﺫﻧﺘﻪ ﺑﺎﳌﺪ ﻭﻓﺘﺢ ﺍﳌﻌﺠﻤﺔ ﺑﻌﺪﻫﺎ ﻧﻮﻥ ﺃﻱ ﺍﻋﻠﻤﺘﻪ‪ .‬ﻭ"ﺍﻻﻳﺬﺍﻥ"‪ :‬ﺍﻻﻋﻼﻡ‪ .‬ﻭﻣﻨﻪ ﺃﺧﺬ ﺍﻷﺫﺍﻥ!!‬
‫ﻗﻮﻟﻪ‪" :‬ﺑﺎﳊﺮﺏ !!!"‪ .‬ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﻜﺸﻤﻴﻬﲏ "ﲝﺮﺏ!!!"‬
‫ﻭﻭﻗﻊ ﰲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ }ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﻮ ﺑﺎﻃﻞ ﻻ ﻳﺼﺢ ﺇﻟﻴﻬﺎ{‪" :‬ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎ"‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻷﲪﺪ‪" :‬ﻣﻦ ﺁﺫﻯ ﱄ ﻭﻟﻴﺎ"‪ .‬ﻭﰲ ﺃﺧﺮﻯ ﻟﻪ‪" :‬ﻣﻦ ﺁﺫﻯ"‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻗﺎﺗﻞ ﺍﷲ ﺍﳊﺸﻮ ﻭﺍﻟﻐﻔﻠﺔ ﺍﳌﺘﺤﺠﺮﺓ‪ ،‬ﻭﺍﻟﺒﻼﻫﺔ ﺍﻟﺼﻤﺎﺀ ﺍﻟﻌﻤﻴﺎﺀ‪ :‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺍﳋﱪ ﻣﻦ ﻣﺮﻭﻳﺎﺕ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ‬
‫ﺑﻦ ﻣﻴﻤﻮﻥ‪.‬ﻣﻮﱃ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﺍﻟﺬﻱ ﻳﺮﻭﻱ ﺍﳌﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻷﺛﺒﺎﺕ ﻓﺒﻄﻞ ﺍﻻﺣﺘﺠﺎﺝ ﺑﻪ‪ ،‬ﲝﺴﺐ ﻗﻮﻝ ﺍﺑﻦ ﺣﺒﺎﻥ ؟‬
‫ﻓﻜﻴﻒ ﳚﺮﺅ ﺍﻟﻜﺮﻣﺎﱐ‪ ،‬ﻭﺍﺑﻦ ﻫﺒﲑﺓ ﻭﺍﺑﻦ ﺣﺠﺮ ﺗﺒﻌﺎﹰ ﳍﻤﺎ ﻋﻠﻰ ﺍﻻﺳﺘﺸﻬﺎﺩ ﲟﱳ ﻣﻮﺿﻮﻉ ﻛﻬﺬﺍ ﻭﻳﺘﻌﺎﻣﻠﻮﺍ ﻣﻌﻪ ﲟﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﻔﻠﻲ ﻭﻛﺄﻧﻪ ﺻﺎﺩﺭ ﻣﻦ ﻣﺸﻜﺎﺓ ﺍﻟﻨﺒﻮﺓ ؟‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﰲ ﺣﺪﻳﺚ "ﻣﻴﻤﻮﻧﺔ" }ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﻮ ﺑﺎﻃﻞ ﻻ ﻳﺼﺢ ﺇﻟﻴﻬﺎ{ ﻣﺜﻠﻪ‪" :‬ﻓﻘﺪ ﺍﺳﺘﺤﻞ ﳏﺎﺭﺑﱵ"‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﳋﱪ ﻭﺿﻌﻪ ﻳﻮﺳﻒ ﺑﻦ ﺧﺎﻟﺪ ﺑﻦ ﻋﻤﺮ ﺃﺑﻮ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ!‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﰲ ﺭﻭﺍﻳﺔ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻣﻮﻗﻮﻓﺎﹰ‪ :‬ﻗﺎﻝ ﺍﷲ‪ :‬ﻣﻦ ﺃﻫﺎﻥ ﻭﱄ ﺍﳌﺆﻣﻦ ﻓﻘﺪ ﺍﺳﺘﻘﺒﻠﲏ ﺑﺎﶈﺎﺭﺑﺔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪12‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﻣﻦ ﲣﺮﻳﻒ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﻭﻫﻮ ﻧﻔﺴﻪ ﺿﻌﻴﻒ‪ .‬ﻓﻜﻴﻒ ﻳﺘﺪﻳﻦ ﲟﺜﻞ ﺧﱪﻩ ﻫﺬﺍ!؟‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﻣﻌﺎﺫ‪" :‬ﻓﻘﺪ ﺑﺎﺭﺯ ﺍﷲ ﺑﺎﶈﺎﺭﺑﺔ"‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﻮ ﺑﺎﻃﻞ ﻻ ﻳﺼﺢ ﺇﻟﻴﻪ ﻟﻀﻌﻒ ﺍﺑﻦ ﳍﻴﻌﺔ ﻭﻭﺟﻮﺩ ﻭﺿﺎﻉ ﰲ ﺍﻟﺴﻨﺪ‪ .‬ﻭﻗﺪ ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ ﻧﻔﺴﻪ ﻓﻴﻪ‪:‬‬
‫ﻭﺳﻨﺪﻩ ﺿﻌﻴﻒ ﺃﻳﻀﺎ‪.‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺃﻣﺎﻣﺔ ﻭﺃﻧﺲ‪" :‬ﻓﻘﺪ ﺑﺎﺭﺯﱐ"‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﻣﺮ ﺑﻚ ﺃﻥ‬
‫ﺧﱪ ﺃﰊ ﺃﻣﺎﻣﺔ ﻓﻴﻪ‪ :‬ﻋﺜﻤﺎﻥ ﺑﻦ ﺃﰊ ﻋﺎﺗﻜﺔ ﻭﻗﺪ ﺿﻌﻔﻮﻩ ﰲ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻋﻠﻰ ﺑﻦ ﻳﺰﻳﺪ ﺍﻷﳍﺎﱐ‪ .‬ﰒ ﺇﻥ ﻋﻠﻰ ﺑﻦ ﻳﺰﻳﺪ ﻧﻔﺴﻪ ﻣﺘﺮﻭﻙ‬ ‫ﺃ‪.‬‬
‫ﺫﺍﻫﺐ ﺍﳊﺪﻳﺚ{‪ ،‬ﻭﻓﻴﻪ ﺃﻳﻀﺎﹰ‪ :‬ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺸﺎﻣﻰ‪ :‬ﻭﻫﻮ ﻳﻐﺮﺏ ﻛﺜﲑﺍ‪.‬‬
‫ﻭﺧﱪ ﺃﻧﺲ ﻓﻴﻪ‪ :‬ﺍﳋﺸﲏ‪ ،‬ﻭﺻﺪﻗﺔ ﻭﳘﺎ ﺿﻌﻴﻔﺎﻥ ﻭﻫﺸﺎﻡ ﺍ‪‬ﻬﻮﻝ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ‪.‬‬ ‫ﺏ‪.‬‬

‫ﻓﻴﺎ ﻏﻮﺛﺎﻩ ﻣﻦ ﻃﺮﻳﻘﺔ ﺍﺷﺘﻐﺎﻝ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻘﻮﻝ!‬

‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﻗﺪ ﺍﺳﺘﺸﻜﻞ! ﻭﻗﻮﻉ ﺍﶈﺎﺭﺑﺔ ﻭﻫﻲ ﻣﻔﺎﻋﻠﺔ ﻣﻦ ﺍﳉﺎﻧﺒﲔ ﻣﻊ ﺃﻥ ﺍﳌﺨﻠﻮﻕ ﰲ ﺃﺳﺮ ﺍﳋﺎﻟﻖ!‬
‫ﻭﺍﳉﻮﺍﺏ !‪ :‬ﺃﻧﻪ ﻣﻦ ﺍﳌﺨﺎﻃﺒﺔ ﲟﺎ ﻳﻔﻬﻢ‪ .‬ﻓﺈﻥ ﺍﳊﺮﺏ ﺗﻨﺸﺄ ﻋﻦ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺍﻟﻌﺪﺍﻭﺓ ﺗﻨﺸﺄ ﻋﻦ ﺍﳌﺨﺎﻟﻔﺔ ﻭﻏﺎﻳﺔ ﺍﳊﺮﺏ ﺍﳍﻼﻙ ﻭﺍﷲ ﻻ ﻳﻐﻠﺒﻪ‬
‫ﻏﺎﻟﺐ ﻓﻜﺄﻥ ﺍﳌﻌﲎ‪ :‬ﻓﻘﺪ ﺗﻌﺮﺽ ﻹﻫﻼﻛﻲ ﺇﻳﺎﻩ ! ﻓﺄﻃﻠﻖ ﺍﳊﺮﺏ ﻭﺃﺭﺍﺩ ﻻﺯﻣﻪ ﺃﻱ ﺃﻋﻤﻞ ﺑﻪ ﻣﺎ ﻳﻌﻤﻠﻪ ﺍﻟﻌﺪﻭ ﺍﶈﺎﺭﺏ‪ .‬ﻗﺎﻝ ﺍﻟﻔﺎﻛﻬﺎﱐ‪:‬‬
‫ﰲ ﻫﺬﺍ ‪‬ﺪﻳﺪ ﺷﺪﻳﺪ ﻻﻥ ﻣﻦ ﺣﺎﺭﺑﻪ ﺍﷲ ﺃﻫﻠﻜﻪ‪)......‬ﺍﻧﺘﻬﻰ ﺍﻻﻗﺘﻄﺎﻑ ﺇﱃ ﻫﻨﺎ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺣﺴﱯ‪ ،‬ﺍﺣﺘﺮﺍﻣﺎﹰ ﻟﻌﻘﻞ ﻗﺎﺭﺋﻲ‪ ،‬ﺃﻥ ﺃﺗﻮﻗﻒ ﻫﻨﺎ ﻭﺃﻣﺴﻚ ﻋﻦ ﺩﻏﺪﻏﺘﻪ ﲟﺰﻳﺪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﺜﺎﺀ ﺍﻟﺘﻔﺴﲑﻱ‪،‬‬
‫ﺍﻟﺬﻱ ﻟﻪ ﺩﺧﻞ ﻛﺒﲑ ﰲ ﺗﻌﻄﻴﻞ ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ ﻭﰲ ﺇﻓﺴﺎﺩ ﺳﻠﻮﻛﻬﻢ ﺍﻟﻔﻄﺮﻱ ﻭﺍﻟﺸﺮﻋﻲ ﻭﺇﺑﺪﺍﻟﻪ ﺑﺴﻠﻮﻙ ﻣﺪﻏﻮﻝ ﻧﺎﺳﺦ‬
‫ﻟﻠﺴﻠﻮﻙ ﺍﳊﻖ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﻐﺬﻳﺘﻬﻢ ﲟﺜﻞ ﻫﺬﺍ ﺍﳍﺮﺍﺀ ﺍﳌﻜﺬﻭﺏ ﰲ ﺍﻟﺼﻐﺮ‪ ،‬ﻭﺗﺰﻳﻴﻨﻪ ﳍﻢ ﲟﻘﻮﻟﺔ ﺭﻧﺎﻧﺔ ﻭﻃﻨﺎﻧﺔ ﻭﻛﺎﺫﺑﺔ‬
‫ﻣﻦ ﺷﺎﻛﻠﺔ‪ " :‬ﻻ ﻓﺘﺢ ﺑﻌﺪ ﺍﻟﻔﺘﺢ" ﰲ ﺍﻟﻜﱪ!‬
‫ﻓﻜﻴﻒ ﻳﻌﺪ ﻫﺬﺍ ﺍﻻﻓﺘﺮﺍﺀ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﻭﺍﻟﺘﺴﻮﻳﻎ ﻭﺍﻟﺘﱪﻳﺮ ﻟﻪ ﺑﺎﻟﺸﺮﻭﺡ ﻭﺍﻟﺸﺮﻭﺡ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺡ ﻓﺘﺤﺎﹰ‪ ،‬ﺇﻻ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻣﻦ ﺗﻠﺒﻴﺲ ﺇﺑﻠﻴﺲ ﻧﻔﺴﻪ ﻭﺗﺰﻳﻴﻨﻪ !؟‬
‫ﻓﻠﻨﻠﺨﺺ ﺍﻵﻥ ﻣﺎ ﺗﻮﺻﻠﻨﺎ ﺇﻟﻴﻪ ﻣﻦ ﺧﻼﻝ ﺍﳌﻌﻄﻴﺎﺕ ﺍﻟﺼﺮﻓﺔ‬
‫ﺃﻭﻻ‪ :‬ﺍﳋﱪ ﺍﳌﺨﺮﺝ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻌﻠﻮﻝ ﺳﻨﺪﺍﹰ ﻭﻣﺘﻨﺎ ﻭﻳﻌﺎﱐ ﻣﻦ ﺁﻓﺎﺕ ﻋﺪﺓ ﻻ ﺟﺎﺑﺮ ﳍﺎﹰ‪:‬‬
‫ﻓﻤﻦ ﺟﻬﺔ ﺍﳊﻮﺍﻣﻞ‪ ،‬ﻓﺎﻟﺴﻨﺪ ﻳﻌﺎﱐ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪13‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﺗﻔﺮﺩ ﳏﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻛﺮﺍﻣﺔ ‪‬ﺬﺍ ﺍﳋﱪ‪ .‬ﻭﻫﻮ ﺛﺎﺑﺖ ﺇﻟﻴﻪ ﻷﻧﻪ ﺭﻭﺍﻩ ﻋﻨﻪ ﲬﺴﺔ ﻣﻦ ﺍﻟﺮﻭﺍﺓ ﺍﻟﺜﻘﺎﺕ ﻭﻫﻢ‪ :‬ﳏﻤﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ‬ ‫ﺕ‪.‬‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﶈﺎﻣﻠﻲ ﺍﻟﻘﺎﺿﻲ‪ ،‬ﻭﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺜﻘﻔﻲ ﺍﻟﺴﺮﺍﺝ‪ ،‬ﻭﳏﻤﺪ ﺑﻦ ﳐﻠﺪ ﺑﻦ ﺣﻔﺺ ﺍﻟﻌﻄﺎﺭ‪ ،‬ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ‪ :‬ﳏﻤﺪ‬
‫ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺍﳌﺆﻣﻞ ﺍﻟﺼﲑﰲ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﻣﻦ ﲢﻤﻴﻞ ﺍﺑﻦ ﻛﺮﺍﻣﺔ ﺗﺒﻌﺎﺗﻪ ﻭﻋﺪﻩ ﻣﻦ ﻣﻨﻜﺮﺍﺗﻪ‪.‬‬
‫ﻭﺍﺑﻦ ﻛﺮﺍﻣﺔ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ﺍﻟﺬﻳﻦ ﳝﻜﻦ ﲢﻤﻞ ﺗﻔﺮﺩﻫﻢ ﺑﺎﻷﺧﺒﺎﺭ‪ ،‬ﺇﺫ ﻫﻮ ﰲ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ ﻳﻌﺪ ﺻﺪﻭﻗﺎﹰ!‪ ،‬ﻭﻫﻲ ﻣﺮﺗﺒﺔ ﺃﺩﱏ‬ ‫ﺙ‪.‬‬
‫ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﻟﺜﻘﺔ‪ :‬ﺷﺮﻁ ﺍﻟﺼﺤﺔ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﺇﻏﺮﺍﺏ ﺍﻟﻘﻄﻮﺍﱐ ﺑﺎﳋﱪ ﻭﻫﻮ ﻛﻮﰲ ﻋﻦ ﻣﺪﻧﻴﲔ ﻭﻻ ﺃﺛﺮ ﻟﻠﺨﱪ ﺑﺎﳌﺪﻳﻨﺔ! ﻭﻫﺬﺍ ﻣﻦ ﻋﺠﺐ ﺍﻟﻌﺠﺎﺏ ‪1‬‬ ‫ﺝ‪.‬‬
‫ﺗﻔﺮﺩ ﻛﻞ ﺭﺍﻭ ﻓﻮﻕ ﺍﻟﻘﻄﻮﺍﱐ ﻋﻤﻦ ﻓﻮﻗﻪ‪ ،‬ﺑﻴﻨﻤﺎ ﻟﻜﻞ ﻣﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻭﻋﻄﺎﺀ ﻣﻦ ﺑﻌﺪﻩ ﺭﻭﺍﺓ ﻛﺜﺮ!‪.‬‬ ‫ﺡ‪.‬‬
‫ﻭﺟﻮﺩ ﺷﺮﻳﻚ ﰲ ﺍﻟﺴﻨﺪ ﻭﻫﻮ ﻟﻴﺲ ﻣﻦ ﺭﺟﺎﻝ ﺷﺮﻁ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻫﺬﺍ ﻟﻮ ﻛﺎﻥ ﻋﻨﺪﻧﺎ ﺷﺎﻫﺪ ﻋﻠﻰ ﺻﺪﻭﺭ ﺍﳋﱪ ﻣﻨﻪ ﺑﺪﻭﺭﻩ ﻭﻫﻮ ﻣﺎ‬ ‫ﺥ‪.‬‬
‫ﻧﻔﺘﻘﺪﻩ ﻟﻐﺮﺍﺑﺔ ﻭﻓﺮﺍﺩﺓ ﺍﳋﱪ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ‪.‬‬
‫ﻭﺃﳋﺺ ﻣﻦ ﺍﺑﻦ ﺣﺠﺮ ﰲ‪" :‬ﺬﻳﺐ ﺍﻟﺘﻬﺬﻳﺐ" )‪ (221 /101 :3‬ﰲ ﺗﺮﲨﺔ ﺧﺎﻟﺪ ﺑﻦ ﳐﻠﺪ‪ ،‬ﺍﻧﺘﻘﺎﺩﺍﺕ ﺍﳊﻔﺎﻅ ﻟﻪ‪:‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﻋﻦ ﺃﺑﻴﻪ‪ :‬ﻟﻪ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﻛﲑ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪ :‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻋﺪﻱ ﺑﻌﺪ ﺃﻥ ﺳﺎﻕ ﻟﻪ ﺃﺣﺎﺩﻳﺚ‪ :‬ﱂ ﺃﺟﺪ ﰲ ﺣﺪﻳﺜﻪ ﺃﻧﻜﺮ ﳑﺎ ﺫﻛﺮﺗﻪ ﻭﻟﻌﻠﻬﺎ ﺗﻮﻫﻢ ﻣﻨﻪ ﺃﻭ ﲪﻼ ﻋﻠﻰ ﺣﻔﻈﻪ!!‬
‫ﻭﻗﺎﻝ ﺑﻦ ﺳﻌﺪ‪ :‬ﻛﺎﻥ ﻣﺘﺸﻴﻌﺎ ﻣﻨﻜﺮ ﺍﳊﺪﻳﺚ ﻣﻔﺮﻃﺎ ﰲ ﺍﻟﺘﺸﻴﻊ ﻭﻛﺘﺒﻮﺍ ﻋﻨﻪ ﻟﻠﻀﺮﻭﺭﺓ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﻌﺠﻠﻲ‪ :‬ﺛﻘﺔ ﻓﻴﻪ ﻗﻠﻴﻞ ﺗﺸﻴﻊ ﻭﻛﺎﻥ ﻛﺜﲑ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﻭﻗﺎﻝ ﺻﺎﱀ ﺑﻦ ﳏﻤﺪ ﺟﺰﺭﺓ‪ :‬ﺛﻘﺔ ﰲ ﺍﳊﺪﻳﺚ ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﻣﺘﻬﻤﺎ ﺑﺎﻟﻐﻠﻮ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﳉﻮﺯﺟﺎﱐ‪ :‬ﻛﺎﻥ ﺷﺘﺎﻣﺎ ﻣﻌﻠﻨﺎ ﻟﺴﻮﺀ ﻣﺬﻫﺒﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﻋﲔ‪ :‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻋﻨﺪﻙ ﺃﺣﺎﺩﻳﺚ ﰲ ﻣﻨﺎﻗﺐ ﺍﻟﺼﺤﺎﺑﺔ ؟ ﻗﺎﻝ‪ :‬ﻗﻞ ﰲ ﺍﳌﺜﺎﻟﺐ ﺃﻭ ﺍﳌﺜﺎﻗﺐ‪ ،‬ﻳﻌﲏ ﺑﺎﳌﺜﻠﺜﺔ ﻻ ﺑﺎﻟﻨﻮﻥ‪.‬‬
‫ﻭﺣﻜﻰ ﺃﺑﻮ ﺍﻟﻮﻟﻴﺪ ﺍﻟﺒﺎﺟﻲ ﰲ ﺭﺟﺎﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺃﰊ ﺣﺎﰎ‪ :‬ﺃﻧﻪ ﻗﺎﻝ‪:‬‬
‫ﳋﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﺃﺣﺎﺩﻳﺚ ﻣﻨﺎﻛﲑ ﻭﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ‪.‬‬
‫ﻭﰲ ﺍﳌﻴﺰﺍﻥ ﻟﻠﺬﻫﱯ ﻗﺎﻝ‪ :‬ﺃﺑﻮ ﺃﲪﺪ‪ :‬ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻭﻻ ﳛﺘﺞ ﺑﻪ‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻷﺯﺩﻱ‪ :‬ﰲ ﺣﺪﻳﺜﻪ ﺑﻌﺾ ﺍﳌﻨﺎﻛﲑ ﻭﻫﻮ ﻋﻨﺪﻧﺎ ﰲ ﻋﺪﺍﺩ ﺃﻫﻞ ﺍﻟﺼﺪﻕ‪.‬‬
‫ﻭﺫﻛﺮﻩ ﺍﻟﺴﺎﺟﻲ ﻭ ﺍﻟﻌﻘﻴﻠﻲ ﰲ "ﺍﻟﻀﻌﻔﺎﺀ"‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻳﺘﺒﲔ ﻣﻦ ﺃﻗﻮﺍﻝ ﺍﳊﻔﺎﻅ‪ ،‬ﺃﻥ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻝ ﺍﻟﻘﻄﻮﺍﱐ ﺃﻥ ﻳﻜﺘﺐ ﺣﺪﻳﺜﻪ ﻟﻼﻋﺘﺒﺎﺭ ﻓﻘﻂ ﻭﻻ ﳛﺘﺞ ﺑﻪ‪،‬‬
‫ﻓﻜﻴﻒ ﻳﻠﺞ ﺍﻟﺼﺤﻴﺢ ﻭﻫﺬﻩ ﺣﺎﻟﻪ ؟‬
‫ﻟﻜﻦ‪ ،‬ﻳﺒﻘﻰ ﻣﻊ ﺫﻟﻚ ﺇﺷﻜﺎﻝ ﳛﺘﺎﺝ ﺇﱃ ﺗﻔﺴﲑ!‪.‬‬
‫ﻓﺨﺎﻟﺪ ﺑﻦ ﳐﻠﺪ ﺍﻟﻘﻄﻮﺍﱐ ﻳﻌﺪ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﺍﻟﻘﺪﻣﺎﺀ ﻟﻠﺒﺨﺎﺭﻱ‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪14‬‬

‫ﻓﻠﻤﺎﺫﺍ ﻋﺪﻝ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻦ ﺭﻭﺍﻳﺔ ﺍﳋﱪ ﻋﻨﻪ ﻣﺒﺎﺷﺮﺓ ﻭﻋﺎﻟﻴﺎﹰ ﺑﺪﻝ ﺍﻟﱰﻭﻝ ﺑﺎﻟﺴﻨﺪ ﻃﺒﻘﺔ ﺃﺧﺮﻯ ﻣﻌﺮﺿﺎﹰ ﺍﳋﱪ ﻻﺣﺘﻤﺎﻟﻴﺔ ﻃﺮﻭﺀ‬
‫ﺧﻄﺄ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﺍﻹﺿﺎﰲ‪ ،‬ﻭﻫﻲ ﺃﺧﻄﺎﺀ ﻭﺍﺭﺩﺓ ﻭﻻ ﻳﺴﻠﻢ ﻣﻨﻬﺎ ﳏﺪﺙ؟‬
‫ﻭﻟﺌﻦ ﺗﻌﺬﺭ ﲰﺎﻉ ﺍﻟﺒﺨﺎﺭﻱ ﻣﻦ ﺍﻟﻘﻄﻮﺍﱐ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﻋﻠﻰ ﺿﻌﻔﻪ‪ ،‬ﻟﻮﻓﺎﺓ ﺍﻷﺧﲑ ﻣﺜﻼﹰ‪ ،‬ﻓﻜﻴﻒ ﺍﺳﺘﺠﺎﺯ ﺭﻭﺍﻳﺘﻪ ﻋﻦ ﻣﺘﻔﺮﺩ ﺑﻪ‬
‫ﻋﻨﻪ‪ ،‬ﻣﻊ ﺍﻟﻐﺮﺍﺑﺔ ﻭﺍﻟﺘﻔﺮﺩ ﺍﳌﻄﻠﻖ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺍﻟﺸﻨﺎﻋﺔ ﺍﻟﻔﻈﻴﻌﺔ ﺍﳌﺘﺒﺪﻳﺔ ﰲ ﺍﳌﱳ!؟‬
‫ﻓﻬﺬﺍ ﻻ ﺗﻔﺴﲑ ﻣﻨﻄﻘﻲ ﻟﻪ ﻋﻨﺪﻱ ﻭﻋﻨﺪ ﻛﻞ ﻟﺒﻴﺐ‪ ،‬ﺇﻥ ﻛﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻔﺴﻪ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺇﺿﺎﻓﺎﺕ ﺃﺣﺪ‬
‫ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ ﺗﻼﻣﺬﺓ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﺬﻳﻦ ﺳﻮﺩﻭﺍ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺗﻮﰲ ﻋﻨﻪ ﻭﱂ ﻳﻜﻤﻠﻪ ﺑﻌﺪ )ﻭﻫﻮ ﻣﺎ ﳚﺐ ﺍﻟﺘﻴﻘﻦ ﻣﻨﻪ ﲟﻘﺎﺑﻠﺔ ﺗﻠﻚ‬
‫ﺍﻟﻨﺴﺦ ﻭﻫﻲ ﻣﻊ ﺍﻷﺳﻒ ﰲ ﻋﺪﺍﺩ ﺍﳌﻔﻘﻮﺩﺓ(‪ ،‬ﺳﻮﻯ ﻏﻠﺒﺔ ﺍﻟﺬﺍﺗﺎﻧﻴﺔ ﻋﻠﻰ ﺍﳌﻨﻬﺞ‪ ،‬ﺑﺴﺒﺐ ﻣﻦ ﺍﻟﺒﻴﺌﺔ ﻭﺍﳌﻮﺭﻭﺙ ﻭﲢﺴﲔ‬
‫ﺍﻟﻈﻦ‪ ،‬ﻭﺇﻥ ﺑﻌﻮﺍﻗﺐ ﻭﺧﻴﻤﺔ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻼﺣﻘﲔ‪ ،‬ﲢﺴﻴﻨﺎﹰ ﻟﻠﻈﻦ ﲞﱪﺓ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍ‪‬ﺎﻝ ﻭﻭﺟﺎﻫﺘﻪ ﰲ ﺍﳊﻘﻞ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﳋﱪ ﻣﻜﺬﻭﺏ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‪ ،‬ﻻ ﳝﺎﺭﻱ ﰲ ﺫﻟﻚ ﻣﻦ ﺃﻭﰐ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ!‪،‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﻟﺒﺨﺎﺭﻱ ﻓﺘﻠﻚ ﻣﺼﻴﺒﺔ!‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﻓﻌﻞ ﺍﻟﺘﻼﻣﻴﺬ ﺃﻭ ﺍﻟﻨﺴﺎﺥ ﻓﺘﻠﻚ ﺃﻡ ﺍﳌﺼﺎﺋﺐ‪.‬‬
‫ﻛﻴﻒ؟ ﻭﻗﺪ ﺗﻌﺎﻭﺭ ﻣﻌﲎ ﻫﺬﺍ ﺍﳌﱳ ﲨﻬﺮﺓ ﻛﺒﲑﺓ ﻣﻦ ﺍﻟﻮﺿﺎﻋﲔ ﻭﺍﳌﺘﺮﻭﻛﲔ ﺍﳌﺸﺎﻫﲑ؟‬

‫]‪±^Ãi]^Ûãeæ^…^Ãß]å†ÒæH^ß‚èç£‬‬
‫ﻟﻜﻦ‪ ،‬ﺃﻥ ﻳﺄﰐ ﻣﻌﺎﺻﺮ ﺿﻠﻴﻊ ﰲ ﺗﺼﺤﺢ ﺍﳋﺮﺩﺓ ﻛﺎﻟﺸﻴﺦ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻟﻴﻘﻮﻝ‪ ،‬ﻭﺑﺎﻟﻔﻢ ﺍﳌﻶﻥ‪ ،‬ﻭﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﰲ ﺳﻠﺴﻠﺘﻪ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﻨﻌﻮﺗﺔ ﻧﻘﺎﺋﻀﻴﺎﹰ ﺏ "ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ" )‪ (183 :4‬ﻋﻤﻼ ﺑﺎﻷﺿﺪﺍﺩ ﺍﻟﻠﻐﻮﻳﺔ‪ ،‬ﻋﻦ‬
‫ﺧﱪ ﺍﻟﺒﺨﺎﺭﻱ‪:‬‬
‫ﻭﻫﺬﺍ ﺇﺳﻨﺎﺩ ﺿﻌﻴﻒ ﻭﻫﻮ ﻣﻦ ﺍﻷﺳﺎﻧﻴﺪ ﺍﻟﻘﻠﻴﻠﺔ ﺍﻟﱵ ﺍﻧﺘﻘﺪﻫﺎ ﺍﻟﻌﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ‪ . ...‬ﺇﱁ ﺍﻧﻈﺮ ﺗﺘﻤﺔ‬
‫ﺍﻟﺸﺮﺡ ﻭﺍﻟﺘﺨﺮﻳﺞ ﰲ ﺍﻟﻜﺘﺎﺏ ﻓﻘﺪ ﺑﻠﻐﺖ ﺗﺴﻊ ﺻﻔﺤﺎﺕ ﻭﺧﻼﺻﺘﻬﺎ‪:‬‬
‫ﺃﻥ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ ﻭﺣﺪﻳﺚ ﺃﻧﺲ ﺑﻄﺮﻗﻴﻪ؛ ﻓﺈ‪‬ﻤﺎ ﺇﺫﺍ ﺿﻤﺎ ﺇﱃ ﺇﺳﻨﺎﺩ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﻋﺘﻀﺪ ﺍﳊﺪﻳﺚ ﲟﺠﻤﻮﻋﻬﺎ‬
‫ﻭﺍﺭﺗﻘﻰ !!!!!!!!! ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺼﺤﻴﺢ !!!!!! ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪...‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﻷﻟﺒﺎﱐ ﻛﺴﺎﺋﺮ ﺍﳊﺸﻮﻳﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﳑﻦ ﻛﺮﻩ ﺍﷲ ﳍﻢ ﺍﳌﻨﻄﻖ‪ ،‬ﻳﻠﺠﺎ ﻛﺜﲑﺍﹰ ﺇﱃ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺸﻮ‬
‫ﻭﺍﻟﻠﻐﻮ ﻭﺍﻟﺘﺴﻮﻳﻒ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺁﺧﺮ ﻛﻼﻣﻪ ﳝﺤﻮ ﺩﺍﺋﻤﺎﹰ ﺃﻭﻟﻪ‪.‬‬
‫ﺫﻟﻚ‪ ،‬ﺃﻧﻪ ﻣﺎﺩﺍﻡ ﻗﺪ ﺳﻠﻢ ﺑﻀﻌﻒ ﺧﱪ ﺍﻟﺒﺨﺎﺭﻱ ﺍﳌﺨﺮﺝ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﻓﻜﻴﻒ ﻳﻌﺘﻀﺪ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﱪ ﲞﱪﻳﻦ ﳏﺒﻮﻛﲔ ﻣﻦ‬
‫ﻃﺮﻑ ﺍﻟﻮﺿﺎﻋﲔ ﻛﺨﱪﻱ‪ :‬ﻋﺎﺋﺸﺔ ﻭﺃﻧﺲ‪ ،‬ﻣﻊ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﺿﻌﻔﻬﻤﺎ ﺑﺪﻭﻥ ﺗﺮﺩﺩ ﻛﻤﺎ ﻣﺮ ﺑﺎﻟﻘﺎﺭﺉ !؟‪،‬‬
‫ﻓﻼ ﻳﻀﺎﻫﻲ ﻫﺬﻩ ﺍﻟﺘﻘﻮﻳﺔ ﺍﻟﺰﻳﻒ ﺑﺎﻟﺸﺎﻫﺪ ﺍﳌﻮﺿﻮﻉ ﺳﻮﻯ ﻣﻘﻮﻟﺔ ﺣﺸﻮﻱ ﺁﺧﺮ ﻭﻫﻮ ﺍﺑﻦ ﺣﺠﺮ ﰲ ﻗﻮﻟﻪ‪:‬‬
‫ﻭﻟﻜﻦ ﻟﻠﺤﺪﻳﺚ ﻃﺮﻕ ﺃﺧﺮﻯ ﻳﺪﻝ ﳎﻤﻮﻋﻬﺎ !!! ﻋﻠﻰ ﺃﻥ ﻟﻪ ﺃﺻﻼ !!!!ﺍ‬
‫ﺑﻌﺪ ﺃﻥ ﺍﻋﺘﺮﻓﺎ ﻣﻌﺎﹰ ﺑﺒﻄﻼﻥ ﻛﻞ ﻣﻮﺍﺭﺩ ﻫﺬﻩ ﺍﻷﺧﺒﺎﺭ ﻛﻤﺎ ﻣﺮ ﺑﻚ‪ ،‬ﻭﺃﻧﺖ ﺍﳋﺒﲑ ﺍﻵﻥ ﲟﺎ ﺯﻭﺩﺕ ﺑﻪ !‬
‫‪15‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻓﻬﺬﺍ ﺍﻟﺼﻨﻴﻊ ﻣﻦ ﺍﻟﺮﺟﻠﲔ ﻳﻨﺒﺌﻚ ﺑﺎﻟﺪﺭﻙ ﺍﻟﺬﻱ ﺍﳓﻂ ﺇﻟﻴﻪ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻳﺪ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺃﻭﻗﻔﻨﺎﻙ ﻣﻦ ﻗﺒﻞ ﰲ‬
‫ﳕﻂ ﻣﺎ ﻳﺼﺤﺢ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﻭﺃﻣﺜﺎﻟﻪ ﻭﺑﺄﻳﺔ ﺿﺤﺎﻟﺔ!‬
‫ﻓﻤﻨﺬ ﻣﱴ ﻛﺎﻧﺖ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺬﺍﺑﲔ ﻣﻘﺒﻮﻟﺔ‪ ،‬ﺳﻮﺍﺀ ﻟﺪﻯ ﺍﶈﺎﻛﻢ ﺍﻟﺸﺮﻋﻴﺔ ﺃﻭ ﻟﺪﻯ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺎﺩﻳﲔ‪ ،‬ﻛﻲ ﻳﻘﺎﻝ ﺑﺄﻥ ﺍﻟﻜﺬﺏ‬
‫ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺘﻘﻮﻯ ﺑﺘﻀﺎﻓﺮ ﺍﻟﻜﺬﺍﺑﲔ ﻟﻴﻨﻘﻠﺐ ﺑﻘﺪﺭﺓ ﻗﺎﺩﺭ ﺇﱃ ﺻﺪﻕ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ!؟‬
‫ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺍﳌﻘﻮﻟﺔ ﻗﻤﺔ ﰲ ﺍﳊﺸﻮ ﻭﺍﻟﻐﻔﻠﺔ ﻭﻗﻠﺔ ﺍﻟﺘﻤﻴﻴﺰ؟‬
‫ﻭﲞﺼﻮﺹ ﺍﳌﱳ ﻓﻠﻨﺎ ﻋﻠﻴﻪ ﺍﳌﻼﺣﻆ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﻣﻦ ﺧﻼﻝ ﺍﻻﻧﺰﻳﺎﺣﺎﺕ ﺍﻟﻠﻐﻮﻳﺔ‬ ‫ﺃ(‬
‫ﺟﺎﺀ ﰲ ﺍﳋﱪ‪ :‬ﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺎﺩ‪‬ﻯ ﻟِﻲ ﻭ‪‬ﻟِﻴ‪‬ﺎ !‬
‫ﻭﻇﺎﻫﺮ ﻣﻦ ﺳﻴﺎﻕ ﻫﺬﺍ ﺍﳋﱪ ﺍﳌﻮﺿﻮﻉ‪ ،‬ﺃﻥ "ﺍﻟﻮﱄ"‪ ،‬ﺗﺪﺣﺮﺝ ﻣﻌﻨﺎﻩ ﻋﻦ ﻣﺪﻟﻮﻟﻪ ﺍﻟﻠﻐﻮﻱ ﺍﻟﻌﺮﰊ ‪ -‬ﲟﻌﲎ ‪ -‬ﺍﻟﻨﺎﺻﺮ‬
‫ﻭﺍﳌﺆﺍﺯﺭ‪ ،‬ﻛﻤﺎ ﺧﺎﻃﺐ ﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺍﻟﻌﺮﺏ‪ .‬ﺇﱃ ﻣﻌﲎ‪" :‬ﺍﻟﻮﱄ" ﲟﺪﻟﻮﻟﻪ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺮﺗﺒﻂ ﺏ "ﺍﻟﺼﺪﻳﻖ"‪ ،‬ﺍﻟﺬﻱ ﺧﻠﻖ‬
‫ﺍﷲ ﺍﻟﻌﺎﱂ ﻣﻦ ﺃﺟﻠﻪ!‪ ،‬ﲝﺴﺐ ﲣﺮﻳﻒ ﺃﺣﺒﺎﺭ ﺍﻟﺘﻠﻤﻮﺩ‪ ،‬ﻭﺍﻟﺬﻱ ﻧﻘﻠﻪ ﻭﻫﺐ ﺑﻦ ﻣﻨﺒﻪ ﺇﱃ ﺍﻟﺴﺎﺣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻦ ﺧﻼﻝ ﻭﻇﻴﻔﺘﻪ‬
‫ﻛﻘﺎﺹ‪ ،‬ﻟﻴﺘﺤﻮﻝ ﻻﺣﻘﺎﹰ ﻋﻠﻰ ﻳﺪ ﺍﳌﺘﺼﻮﻓﺔ ﺇﱃ "ﺍﻟﻮﱄ ﺍﻟﻘﺒﻮﺭﻱ" ﲟﻌﻨﺎﻩ ﺍﻟﺸﺮﻛﻲ‪ ،‬ﺍﻟﺬﻱ ﺳﻴﺘﻮﻟﺪ ﻋﻨﻪ ﻻﺣﻘﺎﹰ "ﺧﺎﰎ ﺍﻷﻭﻟﻴﺎﺀ"‬
‫ﰲ ﻣﺰﺍﲪﺔ ﻣﻜﺸﻮﻓﺔ ﻟﻸﻧﺒﻴﺎﺀ ﻭﳋﺎﰎ ﺍﻟﻨﺒﻮﺓ ﺑﺎﻟﺬﺍﺕ ﰲ ﺍﻟﺘﺄﺳﻲ ‪‬ﻢ ﺑﺪﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ !‬
‫ﺃﻣﺎ ﲞﺼﻮﺹ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺗﻌﺮﻓﻪ ﻟﻐﺔ ﺍﻟﺘﱰﻳﻞ‪ ،‬ﻑ "ﺍﻟﻮﻻﺀ" ﻳﺘﱰﻝ ﲟﻌﲎ‪:‬‬
‫ﻣﻦ ﻳﻠﻲ ﺃﻣﻮﺭ ﻣﻦ ﻳﺮﺗﻀﻲ ﻓﻌﻠﻪ ﺑﺎﻟﻨﺼﺮﺓ ﻭﺍﳌﻌﻮﻧﺔ ﻭﺍﳊﻴﺎﻃﺔ ﻭﻗﺪ ﻳﺴﻤﻰ ﺑﺬﻟﻚ ﺍﳌﻌﺎﻥ ﺍﳌﻨﺼﻮﺭ‬
‫ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺍﷲ ﻭﱄ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ‪ ‬ﻳﻌﲏ‪ :‬ﺃﻧﻪ ﻳﺘﻮﱃ ﻧﺼﺮﻫﻢ ﻭﻣﻌﻮﻧﺘﻬﻢ‪.‬‬
‫ﻭﺍﳌﺆﻣﻨﻮﻥ ﻫﻢ "ﺃﻭﻟﻴﺎﺀ ﺍﷲ" ‪ -‬ﲟﻌﲎ ‪ :-‬ﺃ‪‬ﻢ ﻣﻌﺎﻧﻮﻥ ﺑﻨﺼﺮﺓ ﺍﷲ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻮﻻﻳﺔ ﺛﺎﺑﺘﺔ ﻟﻜﺎﻓﺔ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺘﻘﲔ ﻭﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﲝﺴﺐ ﻣﺎ ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ "ﻳﻮﻧﺲ"‪ ،‬ﺍﻵﻳﺔ ‪:62‬‬
‫‪ ‬ﺃﻻ ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻻ ﺧﻮﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﻳﺤﺰﻧﻮﻥ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻛﺎﻧﻮﺍ ﻳﺘﻘﻮﻥ‬
‫ﻭﻇﺎﻫﺮ ﻣﻦ ﺳﻴﺎﻕ ﺍﻵﻳﺔ ﺃﻥ "ﺍﻟﻮﱄ" ﻫﻮ‪ :‬ﻣﻦ ﻭﺍﺩ ﺍﷲ ﻭﺁﻣﻦ ﺑﻪ ﻭﺍﺗﻘﺎﻩ‪.‬‬
‫ﻓﺎﻵﻳﺔ ﳏﻜﻤﺔ ﻭﻓﻴﺼﻞ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻷ‪‬ﺎ ﺗﻌﺮﻑ ﺑﺎﻟﻮﺻﻒ ﻭﺍﳊﺎﻝ ﻣﻦ ﻫﻢ "ﺃﻭﻟﻴﺎﺀ ﺍﷲ" ﻭﻣﻦ ﻫﻢ "ﺃﻭﻟﻴﺎﺀ ﺍﻟﺸﻴﻄﺎﻥ" ﻣﻦ‬
‫ﺩﻭﻥ ﻟﺒﺲ؟‬
‫ﺍﻟﺘﺤﺮﻳﻒ ﻣﻦ ﺧﻼﻝ ﺍﻻﻧﺰﻳﺎﺣﺎﺕ ﺍﻟﻌﻘﺎﺋﺪﻳﺔ‬ ‫ﺏ(‬
‫ﻳ‪‬ﻘﹶﻮ‪‬ﻝ ُﺍﳋﱪ ﺍﷲ ﺟﻞ ﺟﻼﻟﻪ‪:‬‬
‫ﻭ‪‬ﻣ‪‬ﺎ ﺗ‪‬ﺮ‪‬ﺩ‪‬ﺩ‪‬ﺕ‪ ‬ﻋ‪‬ﻦ‪ ‬ﺷ‪‬ﻲ‪‬ﺀٍ ﺃﹶﻧ‪‬ﺎ ﻓﹶﺎﻋِﻠﹸﻪ‪ ‬ﺗ‪‬ﺮ‪‬ﺩ‪‬ﺩِﻱ ﻋ‪‬ﻦ‪ ‬ﻧ‪‬ﻔﹾﺲِ ﺍﻟﹾﻤ‪‬ﺆ‪‬ﻣِﻦِ ﻳ‪‬ﻜﹾﺮ‪‬ﻩ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪ ‬ﻭ‪‬ﺃﹶﻧ‪‬ﺎ ﺃﹶﻛﹾﺮ‪‬ﻩ‪ ‬ﻣ‪‬ﺴ‪‬ﺎﺀَﺗ‪‬ﻪ‪!‬‬
‫ﻭﻫﻮ ﺗﻘﻮﻝ ﻋﻠﻰ ﺍﷲ ﲜﻬﻞ ﻓﻈﻴﻊ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪16‬‬

‫ﻓﻬﻞ ﺍﷲ ﻳﺘﺮﺩﺩ ﻛﻤﺎ ﻳﺘﺮﺩﺩ ﺍﻟﺒﺸﺮ؟‬

‫ﰒ‪ ،‬ﻫﻞ ﻳﻌﺎﺏ ﻋﻠﻰ ﻏﻼﺓ ﺍﻟﺸﻴﻌﺔ ﻗﻮﳍﻢ ﺏ "ﺍﻟﺒ‪‬ﺪﺍﺀ" ﻋﻠﻰ ﺍﷲ‪ ،‬ﺃﻱ ﺗﻐﲑ ﻋﻠﻤﻪ‪ ،‬ﻋﻠﻰ ﺧﻼﻑ ﻣﺎ ﻋﻠﻢ ﻣﻦ ﻗﺒﻞ!؟‬
‫ﺃﻣﺎ ﻛﻴﻒ ﺫﻫﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﻋﻦ ﻛﻞ ﻫﺬﻩ ﺍﳌﺂﺧﺬ ﻭﻋﻠﻰ ﻛﺜﺮ‪‬ﺎ‪ ،‬ﻓﻼ ﺗﻔﺴﲑ ﻣﻨﻄﻘﻲ ﻟﻪ ﻋﻨﺪﻱ ) ﺇﻥ ﺻﺢ ﺃﻧﻪ ﻣﻦ ﺃﺩﺭﺝ‬
‫ﺍﳋﱪ ﰲ ﺍﻟﺼﺤﻴﺢ ﻭﻟﻴﺲ ﺃﺣﺪ ﺍﻟﺘﻼﻣﻴﺬ(‪ ،‬ﺳﻮﻯ ﺃﻥ ﺫﺍﺗﺎﻧﻴﺘﻪ ﺍﳌﺨﺜﺮﺓ ﲟﺜﻞ ﻫﺬﺍ ﺍﳌﻮﺭﻭﺙ ﻃﻐﺖ ﻋﻠﻰ ﺍﳌﻨﻬﺞ‪ ،‬ﻟﺜﺒﺖ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬
‫ﻻ ﺛﻘﺔ ﻣﻄﻠﻘﺔ ﰲ ﺍﻟﻨﻘﻞ ﺑﺪﻭﻥ ﺗﻌﺰﻳﺰ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺳﻴﺄﰐ ﺗﻔﺼﻴﻞ ﺍﻟﻘﻮﻝ ﻓﻴﻪ ﻻﺣﻘﺎﹰ‪.‬‬
‫‪17‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﺯﻟﺔ ﺗﻘﺪﻳﺲ ﻣﺎ ﻻ ﻳﻘﺪﺱ‬

‫ﻗﺎﻝ ﺍﳊﺎﻓﻆ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ )ﺕ‪ 748 :‬ﻫـ( ﺭﲪﻪ ﺍﷲ ﰲ "ﻣﻴﺰﺍﻥ ﺍﻻﻋﺘﺪﺍﻝ ﰲ ﻧﻘﺪ ﺍﻟﺮﺟﺎﻝ‪ (427 :2) :‬ﰲ ﺧﱪ‬
‫"ﻣﻦ ﻋﺎﺩﻯ ﱄ ﻭﻟﻴﺎﹰ" ﺍﳌﺨﺮﺝ ﻣﻦ ﻃﺮﻑ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪:‬‬
‫ﻓﻬﺬﺍ ﺣﺪﻳﺚ ﻏﺮﻳﺐ ﺟﺪﺍ‪ ،‬ﻟﻮﻻ ﻫﻴﺒﺔ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ !!!‪ ،‬ﻟﻌﺪﻭﻩ ﰲ ﻣﻨﻜﺮﺍﺕ ﺧﺎﻟﺪ ﺑﻦ ﺧﺎﻟﺪ‪.‬‬
‫ﻭﺫﻟﻚ ﻟﻐﺮﺍﺑﺔ ﻟﻔﻈﻪ ﻭﻷﻧﻪ ﳑﺎ ﻳﻨﻔﺮﺩ ﺑﻪ ﺷﺮﻳﻚ‪ ،‬ﻭﻟﻴﺲ ﺑﺎﳊﺎﻓﻆ ﻭﱂ ﻳﺮﻭ ﻫﺬﺍ ﺍﳌﱳ ﺇﻻ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﻻ ﺧﺮﺟﻪ ﻣﻦ ﻋﺪﺍ ﺍﻟﺒﺨﺎﺭﻱ !!‪،‬‬
‫ﻭﻻ ﺃﻇﻨﻪ ﰲ ﻣﺴﻨﺪ ﺃﲪﺪ‪ .‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻋﻄﺎﺀ ﻓﻘﻴﻞ‪ :‬ﻫﻮ ﺍﺑﻦ ﺃﰊ ﺭﺑﺎﺡ ﻭﺍﻟﺼﺤﻴﺢ ﺃﻧﻪ ﻋﻄﺎﺀ ﺑﻦ ﻳﺴﺎﺭ‪) .‬ﺍﻧﺘﻬﻰ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺃﻣﺎ ﻛﻴﻒ ﺻﺎﺭﺕ ﻟﻠﺠﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ ﻫﻴﺒﺔ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻘﺒﻮﻝ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺒﺎﻃﻞ ﻓﻴﻪ‪ ،‬ﲢﺴﻴﻨﺎ ﻟﻠﻈﻦ ﺑﺎﺧﺘﻴﺎﺭ‬
‫ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺩﻭﻥ ﺇﺧﻀﺎﻉ ﻫﺬﺍ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻠﻤﻨﻬﺞ‪ ،‬ﻣﻊ ﺃﻥ ﻛﻞ ﺍﻷﺩﻟﺔ ﺿﺪﻩ‪ ،‬ﻓﻬﺬﺍ ﻟﻌﻤﺮﻱ ﻳﻨﺒﺊ ﲟﺴﺘﻮﻯ ﺍﻻﳓﻄﺎﻁ ﺍﻟﺬﻱ‬
‫ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻨﻘﺪ ﺍﳊﺪﻳﺜﻲ ﺯﻣﻦ ﺍﻟﺬﻫﱯ ﻭﺑﻌﺪﻩ‪.‬‬
‫ﻓﻤﻦ ﻳﺎ ﺗﺮﻯ ﺃﺣﻖ ﺑﺎﳍﻴﺒﺔ؟‬
‫ﺍﻟﻜﺬﺏ ﻋﻠﻰ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻡ ﺧﱪ ﺑﺎﻃﻞ ﻇﺎﻫﺮ ﺍﻟﻮﺿﻊ ﻭﺍﻟﻐﺜﺎﺛﺔ ؟‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪18‬‬

‫ﻛﻴﻒ ﻧﻌﻴﺪ ﺻﻴﺎﻏﺔ ﻭﻛﺘﺎﺑﺔ ﺍﻟﻤﺼﻄﻠﺢ ﻟﻤﺤﺪﺙ ﺍﻟﻘﺮﻥ ﺍﻟﺤﺎﺩﻱ‬

‫ﻭﺍﻟﻌﺸﺮﻳﻦ؟‬
‫ﺍﳌﻠﻔﺖ‪ ،‬ﻫﻮ ﺃﻥ ﻛﻞ ﻫﺬﺍ ﺍﳊﺸﻮ ﺇﳕﺎ ﺗﺮﺗﺐ ﰲ ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏ ﺍﳌﻨﻬﺠﻲ ﰲ ﻭﺿﻊ ﺍﳌﺼﻄﻠﺢ‪ .‬ﻭﻫﻮ ﻟﻴﺲ ﻗﺎﺻﺮ‬
‫ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﻭﺣﺪﻫﻢ‪ ،‬ﺑﻞ ﻏﺎﻟﺐ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﻛﻞ ﻋﻠﻤﺎﺋﻨﺎ ﺍﻻﺻﻄﻼﺣﻴﲔ ﰲ ﻛﻞ ﻣﻨﺎﺣﻲ ﺍﳌﻌﺎﺭﻑ ﺍﻷﺧﺮﻯ‪ ،‬ﺇﱃ ﺩﺭﺟﺔ‬
‫ﲡﻌﻠﲏ ﺃﺟﺰﻡ ﺑﺄﻥ ﻫﺬﺍ ﺍﳋﻠﻒ ﺍﳌﻨﻄﻘﻲ‪ ،‬ﻳﻌﺪ ﺃﺣﺪ ﺃﻫﻢ ﺍﻷﺳﺒﺎﺏ ﰲ ﺗﻜﺮﻳﺲ ﺍﻟﺘﺨﻠﻒ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻟﻜﻮﻥ "ﺍﳌﺼﻄﻠﺢ‬
‫ﺍﻟﻌﻠﻤﻲ" ﺍﳌﺼﻮﻍ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻻ ﻳﺰﺍﻝ ﻭﺇﱃ ﺍﻟﻴﻮﻡ ﻳﻌﺎﱐ ﻣﻦ ﻋﻲ ﻭﻋﺠﺰ ﻗﺎﺗﻠﲔ ﻣﻦ ﺟﻬﺔ ﺍﶈﺘﻮﻯ ﻭﺍﻟﺼﻴﺎﻏﺔ‪ ،‬ﲢﻮﻻﻥ ﺑﻴﻨﻪ‬
‫ﻭﺑﲔ ﺍﻛﺘﺴﺎﺏ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﺪﻻﻟﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﳌﻀﺒﻮﻃﺔ ﺍﳌﻌﺘﺮﻑ ‪‬ﺎ ﺩﻭﻟﻴﺎ!‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﺍﻹﺑﺪﺍﻉ ﰲ ﻓﻦ ﺍﳌﺼﻄﻠﺢ ﻳﻌﺪ ﺇﱃ ﺣﺪ ﺑﻌﻴﺪ‪ ،‬ﺗﻌﺒﲑﺍﹰ ﺻﺎﺩﻗﺎﹰ ﻋﻦ ﻭﺿﻊ ﺍﻟﻌﻠﻢ ﺍﳌﻌﲏ ﻧﻔﺴﻪ ﻭﻳﺮﺗﺒﻂ‬
‫ﺑﻪ ﺍﺭﺗﺒﺎﻃﺎﹰ ﻭﺛﻴﻘﺎﹰ ﻛﺎﺭﺗﺒﺎﻁ ﺍﻟﻮﻟﻴﺪ ﺑﺎﳊﺒﻞ ﺍﻟﺴﺮﻱ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﻓﻼ ﻳﻨﺘﻈﺮ ﺃﻥ ﻳﻄﻔﺮ ﻋﻠﻢ ﺍﳌﺼﻄﻠﺢ ﻟﻴﻨﻀﺞ ﻭﻳﺘﺒﻮﺃ ﺍﻟﺼﺪﺍﺭﺓ ﰲ ﺍﻟﺼﻴﺎﻏﺔ ﻭﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻌﻠﻢ ﺍﳌﻌﲏ ﻻ ﻳﺰﺍﻝ ﻳﻜﺒﻮ‬
‫ﻭﻳﺘﺨﺒﻂ ﺿﻤﻦ ﻗﻮﺍﻟﺒﻪ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳌﺨﺜﺮﺓ ﺍﻟﱵ ﺃﻛﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺪﻫﺮ ﻭﺷﺮﺏ‪ ،‬ﻭﻳﺒﺤﺚ ﻋﻦ ﻧﻔﺴﻪ ﰲ ﺗﺮﺩﺩ ﻭﺍﺿﻄﺮﺍﺏ ﺑﲔ ﺇﻗﺪﺍﻡ‬
‫ﻭﺗﻘﻬﻘﺮ‪.‬‬
‫ﻭﻻ ﻳﺘﻮﻗﻊ ﻣﻨﻪ ﻛﺬﻟﻚ ﺃﻥ ﻳﻜﺘﺴﺐ ﺍﻟﺼﺮﺍﻣﺔ ﻭﺍﻟﻀﺒﻂ ﺍﳌﻨﻬﺠﻴﲔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﳌﻌﲏ ﻣﺘﺼﺪﻉ ﺍﳉﺪﺭﺍﻥ ﻣﺰﻟﺰﻝ ﺍﻟﻘﻮﺍﺋﻢ ﻣﻬﻠﻬﻞ‬
‫ﺍﶈﺘﻮﻯ ﺗﻀﺮﺏ ﻓﻴﻪ ﺍﻟﻔﻮﺿﻰ ﺃﻃﻨﺎ‪‬ﺎ‪ ،‬ﻭﻳﺸﺘﻐﻞ ﺑﻪ ﻣﻦ ﻫﻢ ﻟﻴﺴﻮﺍ ﻟﻪ ﺑﺄﻫﻞ‪ ،‬ﺣﺎﻝ ﻣﺎ ﺣﺼﻞ ﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻣﺎ ﺑﻌﺪ‬
‫ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻏﺎﻟﺒﻴﺔ ﻣﻦ ﺗﻘﺎﻃﺮﻭﺍ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻛﺎﻧﻮﺍ ﻭﻇﻠﻮﺍ ﻭﻻ ﺯﺍﻟﻮﺍ ﺣﺸﻮﻳﺔ ﻣﻘﻠﺪﺓ ﺑﺎﻷﺳﺎﺱ‪،‬‬
‫ﺗﺒﻠﺪﺕ ﻗﺮﺍﺋﺤﻬﻢ ﻭﲨﺪﻭﺍ ﻋﻠﻰ ﺃﻗﻮﺍﻝ ﺍﻟﺴﻠﻒ ﰲ ﺯﻋﻤﻬﻢ‪ ،‬ﻭﺍﻟﺴﻠﻒ ﻣﻨﻬﻢ ﺑﺮﺍﺀ‪ ،‬ﻳﻠﻮﻛﻮ‪‬ﺎ ﻣﻦ ﻏﲑ ﻓﻬﻢ ﻭﻻ ﺍﺳﺘﻴﻌﺎﺏ‪،‬‬
‫ﲝﺴﺐ ﺷﻬﺎﺩﰐ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ )ﺕ‪ 388 :‬ﻫـ( ﻭﺍﻟﺬﻫﱯ )ﺕ‪ 748 :‬ﻫـ(‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﱂ ﻳﻜﻦ ﺑﺪﻋﺎﹰ ﺃﻥ ﻳﺼﺎﺏ ﻋﻠﻢ ﺍﳌﺼﻄﻠﺢ ﺍﳊﺪﻳﺜﻲ ﺑﺎﻟﻌﻘﻢ‪ ،‬ﻭﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠﺮﻱ ﻭﺇﱃ ﺍﻟﻴﻮﻡ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺗﺒﲔ ﻟﻨﺎ‬
‫ﻣﻦ ﺻﲑﻭﺭﺗﻪ‪ ،‬ﻭﻣﻦ ﻃﻘﻮﺳﻴﺔ ﻋﻜﻮﻑ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻋﻠﻰ ﻧﻈﻢ ﺃﻭ ﺗﻐﻠﻴﻖ )ﻭﻟﻴﺲ ﺷﺮﺡ( "ﻣﻘﺪﻣﺔ ﺍﺑﻦ ﺍﻟﺼﻼﺡ" ﺍﳌﺮﺓ ﺗﻠﻮ ﺍﳌﺮﺓ‪،‬‬
‫ﺑﺪﻭﻥ ﻛﻠﻞ ﺃﻭ ﻣﻠﻞ‪ ،‬ﻭﺑﺒﻐﺎﺋﻴﺔ ﳕﻄﻴﺔ ﻭﺗﻜﺮﺍﺭﻳﺔ ﻣﻠﻔﺘﺔ ﻻ ﺗﻘﺪﻣﺎﻥ ﻭﻻ ﺗﺆﺧﺮﺍﻥ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﳊﻘﻞ ﻣﺄﺯﻭﻡ ﻭﻣﻠﻐﻮﻡ ﻭﻳﺼﺎﺭﻉ ﺍﳌﻮﺕ‬
‫ﰲ ﻛﻞ ﳊﻈﺔ!‬
‫ﻭﲝﻜﻢ ﺃﻥ ﺃﻱ ﻋﻠﻢ ﻳﺴﺘﺤﻖ ﲪﻞ ﻫﺬﺍ ﺍﻟﻠﻘﺐ ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ ﻳﻈﻞ ﺣﺘﻤﺎﹰ ﺧﺎﺿﻌﺎﹰ ﻟﺴﻨﻦ ﺍﻟﺘﻄﻮﺭ ﻭﺇﻻ ﺧﺮﺝ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻬﺬﺍ ﻳﻌﲏ ﺃﻥ "ﺍﳌﺼﻄﻠﺢ" ﻻ ﳝﻜﻦ ﺃﻥ ﳚﻤﺪ ﻋﻠﻰ ﻗﻮﺍﻟﺒﻪ ﺍﳌﻮﺭﻭﺛﺔ ﺍﻟﺘﻠﻴﺪﺓ ﺍﻟﱵ ﺍﻛﺘﺴﺒﻬﺎ ﺇﺑﺎﻥ ﺣﻘﺒﺔ ﺗﺎﺭﳜﻴﺔ ﻣﺎ‪،‬‬
‫ﺑﻴﻨﻤﺎ ﺍﻟﻌﻠﻢ ﺍﳌﻌﲏ‪ ،‬ﻳﺴﺎﺀﻝ ﰲ ﻛﻞ ﳊﻈﺔ ﻋﻦ ﻣﺴﻠﻤﺎﺗﻪ ﻭﻳﻘﻴﻨﻴﺎﺗﻪ ﲟﺎ ﺍﺳﺘﺠﺪ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﺁﻟﻴﺎﺕ ﻻ ﻗﺒﻞ ﻟﻪ ‪‬ﺎ!‬

‫]‪|ø‘÷]Ä•]æ»^â†Êçig«Ö]æ†Ö‬‬
‫ﲟﺎ ﺃﻥ ﻋﻤﻠﻴﺔ ﻭﺿﻊ ﺍﻻﺻﻄﻼﺡ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﻤﺜﻴﻼ‪‬ﺎ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺧﺮﻯ‪ ،‬ﻫﻲ ﲟﺜﺎﺑﺔ ﺍﺧﺘﺮﺍﻉ ﻟﻐﺔ ﺗﺪﺍﻭﻟﻴﺔ ﺟﺪﻳﺪﺓ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﺗﺘﺴﻢ ﺑﺎﳊﺪﺍﺛﺔ ﺍﻟﺘﻌﺒﲑﻳﺔ ﻭﺍﻟﺘﺼﻮﺭﻳﺔ‪ ،‬ﻭﺑﺎﻟﻮﺿﻮﺡ ﰲ ﻋﺮﺽ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺑﺎﻟﺪﻗﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻠﻔﻆ‪ ،‬ﻭﺧﺎﻟﻴﺔ‬
‫ﻣﻦ ﻛﻞ ﻏﻤﻮﺽ ﺃﻭ ﻟﺒﺲ‪ ،‬ﻭﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺬﺍﺗﺎﻧﻴﺔ ﻭﺍﻟﻌﻔﻮﻳﺔ‪ ،‬ﻓﻴﺘﻮﺟﺐ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﱄ ﺑﺪﻟﻮﻩ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻌﻠﻢ ﺃﻥ ﻳﻜﻮﻥ‪:‬‬
‫‪19‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻣﺘﺨﺼﺼﺎﹰ ﻓﻴﻪ‪ ،‬ﻣﺘﻤﻜﻨﺎﹰ ﻣﻨﻪ‪ ،‬ﳏﻴﻄﺎﹰ ﺑﺘﺎﺭﻳﺦ ﺗﻄﻮﺭﻩ ﻭﺑﻜﻞ ﻣﺎ ﳝﺖ ﺇﻟﻴﻪ ﺑﺼﻠﺔ ﻣﻦ ﻗﺮﻳﺐ ﺃﻭ ﺑﻌﻴﺪ‪،‬‬ ‫‪(1‬‬
‫ﻛﻤﺎ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻨﺎﻏﻤﺎﹰ ﻣﻊ ﻧﺒﺾ ﻋﺼﺮﻩ‪ ،‬ﻣﺘﻤﺎﻫﻴﺎﹰ ﻣﻌﻪ ﰲ ﻣﻨﻄﻠﻘﺎﺗﻪ ﻭﺗﺼﻮﺭﺍﺗﻪ ﻭﺭﺅﺍﻩ ﻷﻥ ﺍﳌﻌﺎﺻﺮﺓ‬ ‫‪(2‬‬
‫ﻟﻴﺴﺖ ﺗﺮﻓﺎﹰ ﻓﻜﺮﻳﺎﹰ‪ ،‬ﺑﻞ ﻣﻄﻠﺒﺎﹰ ﻻﺯﻣﺎﹰ ﻣﻦ ﻣﻄﺎﻟﺐ ﺍﳌﻮﺍﻛﺒﺔ ﻟﱪﻧﺎﻣﺞ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﻻ ﻣﻌﲎ ﻟﻠﻌﻠﻢ ﺑﺪﻭﻥ‬
‫ﺍﻟﺘﻄﺎﺑﻖ ﻣﻊ ﻭﻗﺎﺋﻌﻪ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻧﺎﺑﺬﺍﹰ ﻟﻠﺘﻘﻠﻴﺪ ﺍﻟﺒﻠﻴﺪ ﻭﻟﻠﻜﻬﻮﻓﻴﺔ ﺍﳌﻘﻴﺘﺔ ﺍﳉﺎﻣﺪﺓ‪،‬‬
‫ﻋﻠﻤﻴﺎﹰ ﰲ ﺗﻮﺟﻬﻪ ﻭﻏﲑ ﻣﺸﻮﺏ ﺑﻠﻮﺛﺔ ﻣﻦ ﻟﻮﺛﺎﺕ ﺍﻟﺘﻔﻜﲑ ﺍﳋﺮﺍﰲ ﺃﻭ ﺍﻷﺳﻄﻮﺭﻱ‪ ،‬ﻭﻗﺎﺩﺭ ﻋﻠﻰ ﻓﻬﻢ ﻋﻤﻞ‬ ‫‪(3‬‬
‫ﺍﳌﻨﺎﻫﺞ ﺍﻟﻨﻘﺪﻳﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﺪﳝﺔ ﻭﺍﳊﺪﻳﺜﺔ ﻭﺗﺸﻐﻴﻠﻬﺎ ﻭﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﺑﺎﻗﺘﺪﺍﺭ ﻭﺑﺪﻭﻥ ﻣﺮﻛﺒﺎﺕ ﻧﻘﺺ‪.‬‬
‫ﻭﺃﺧﲑﺍﹰ‪ ،‬ﻓﻼ ﻣﻨﺪﻭﺣﺔ ﻟﻪ ﻣﻦ ﺍﻣﺘﻼﻙ ﻧﺎﺻﻴﺔ ﻟﻐﺘﻪ‪ ،‬ﺍﻟﱵ ﲤﻜﻨﻪ ﻣﻦ ﺍﻟﺘﺼﺮﻑ ﰲ ﺃﻟﻔﺎﻇﻬﺎ ﻭﺃﺳﺎﻟﻴﺒﻬﺎ ﻭﺗﺮﺍﻛﻴﺒﻬﺎ‬ ‫‪(4‬‬
‫ﻛﺒﻠﻴﻎ ﻣﻦ ﺑﻠﻐﺎﺋﻬﺎ‪ ،‬ﻟﻴﻨﻤﻲ ﰲ ﻧﻔﺴﻪ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭﺃﻧﺴﺐ ﺍﻷﻟﻔﺎﻅ ﻟﻠﺘﺪﻟﻴﻞ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻭﺩﻗﻴﻘﺔ ﻋﻠﻰ‬
‫ﺍﳌﻔﻬﻮﻡ ﺍﳌﺮﺍﺩ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﻛﻞ ﻟﺒﺲ ﺃﻭ ﻇﻼﻝ‪ ،‬ﻭﲝﻴﺚ ﻻ ﳝﻜﻦ ﲪﻞ ﺍﳌﺼﻄﻠﺢ ﺃﻭ ﺍﳌﺴﻤﻰ ﺍﳉﺪﻳﺪ ﻋﻠﻰ ﻏﲑ‬
‫ﻣﺎ ﻭﺿﻊ ﻟﻪ‪.‬‬
‫ﻓﻬﺬﻩ ﺿﻮﺍﺑﻂ ﻣﻠﺰﻣﺔ‪ ،‬ﳚﺐ ﺃﻥ ﻳﻠﺘﺰﻡ ‪‬ﺎ ﻛﻞ ﺍﻻﺻﻄﻼﺣﻴﲔ ﺍﳌﺴﻠﻤﲔ ﺍﳌﻨﻀﻮﻳﻦ ﲢﺖ ﻣﻈﻠﺔ "ﺍﻷﳕﻮﺫﺝ ﺍﻹﺭﺷﺎﺩﻱ‬
‫ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ ﰲ ﺗﺄﺻﻴﻞ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻟﻌﻠﻮﻡ"‪ ،‬ﻭﻳﻘﺮﻫﺎ ﻛﻞ ﺍﳌﺘﻌﺎﻣﻠﲔ ﰲ ﺍﳊﻘﻞ ﺍﳌﻌﲏ ﻛﻤﻨﻬﺞ ﻻ ﳛﻴﺪﻭﻥ ﻋﻨﻪ ﻭﻻ ﻳﺰﻳﻐﻮﻥ‪،‬‬
‫ﻷ‪‬ﺎ ﻭﺣﺪﻫﺎ ﺍﻟﻌﺎﺻﻤﺔ ﻟﻠﺤﻘﻞ ﻣﻦ ﺗﺴﻠﻂ ﺍﻷﺩﻋﻴﺎﺀ ﻋﻠﻴﻪ ﻭﺍﳌﻘﺼﻴﺔ ﻟﺸﻮﺷﺮ‪‬ﻢ ﻭﺗﺸﻮﻳﺸﻬﻢ ﻓﻴﻪ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻣﱴ ﺍﻟﺘﺰﻣﻨﺎ ‪‬ﺬﻩ ﺍﻟﻀﻮﺍﺑﻂ ﺍﳌﻨﻬﺠﻴﺔ ﻭﺛﺎﺑﺮﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻟﻔﺘﺮﺓ ﻛﺎﻓﻴﺔ‪ ،‬ﻭﺟﺎﺀﻧﺎ ﺍﳌﺪﺩ ﻭﺍﻟﻌﻮﻥ ﳑﻦ ﻳﻌﻮﻥ‬
‫ﻭﻳﻘﺪﺭﻭﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‪ ،‬ﻭﺃﺩﺭﻙ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﺍﳊﻘﻞ‪ ،‬ﺑﻌﻴﺪﺍﹰ ﻋﻦ ﺫﺍﺗﺎﻧﻴﺎ‪‬ﻢ ﺍﻟﻀﻴﻘﺔ‪ ،‬ﻭﻣﺼﺎﳊﻬﻢ ﺍﻟﻌﺎﺑﺮﺓ‪ ،‬ﺃﻥ ﺍﻷﻭﻟﻮﻳﺔ ﳚﺐ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻟﺘﺠﺪﻳﺪ ﺍﳊﻘﻞ‪ ،‬ﻭﻟﻴﺲ ﻻﺳﺘﻤﺮﺍﺭ ﺃﳕﺎﻃﻬﻢ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﻓﺴﻴﺘﻜﻮﻥ ﻟﺪﻳﻨﺎ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﻮﻗﺖ ﺟﻴﻞ ﺁﺧﺮ ﻣﻦ ﺍﶈﺪﺛﲔ‬
‫ﻗﻮﻱ ﰲ ﺗﻜﻮﻳﻨﻪ‪ ،‬ﻣﻠﻢ ﺑﻌﺼﺮﻩ ﻭﲝﻘﻠﻪ ﻋﻠﻰ ﻏﲑ ﻣﺎ ﺃﻟﻔﻨﺎ ﻷﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓ ﻗﺮﻭﻥ ﺧﻠﺖ‪.‬‬
‫ﻓﻬﺆﻻﺀ‪ ،‬ﻭﻫﺆﻻﺀ ﻭﺣﺪﻫﻢ‪ ،‬ﻫﻢ ﻣﻦ ﺳﻴﺤﻤﻠﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻣﺴﺘﻘﺒﻼﹰ ﻛﻌﺪﻭﻟﻪ ﻟﻴﻨﻔﻮﺍ ﻋﻨﻪ ﺷﺒﻪ ﺍﳌﺸﻜﻜﲔ‪ ،‬ﻭﺷﻐﺐ‬
‫ﺍﳌﺸﺎﻏﺒﲔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪20‬‬

‫ﻫﻞ ﻣﻦ ﺭﺍﻓﻊ ﻟﺤﻴﺮﺓ ﺍﻟﻤﺴﻠﻢ ﺍﻟﻐﺮﺑﻲ ﻓﻴﻤﺎ ﻳﺄﺧﺬ ﻭﻣﺎ ﻳﺪﻉ ﻣﻦ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ؟‬
‫ﻛﺘﺐ ﺟﻴﻔﺮﻱ ﻻﻧﻎ )‪ (Jeffrey Lang‬ﺍﺳﺘﺎﺫ ﺍﻟﺮﻳﺎﺿﻴﺎﺕ ﰲ ﺟﺎﻣﻌﺔ ﻛﻨﺴﺎﺱ ﺍﻷﻣﺮﻳﻜﻴﺔ ﰲ‪" :‬ﺍﻟﺼﺮﺍﻉ ﻣﻦ ﺃﺟﻞ ﺍﻹﳝﺎﻥ‪:‬‬
‫ﺍﻧﻄﺒﺎﻋﺎﺕ ﺃﻣﺮﻳﻜﻲ ﺍﻋﺘﻨﻖ ﺍﻹﺳﻼﻡ"‪ ،‬ﺗﺮﲨﺔ ﺩ‪ /‬ﻣﻨﺬﺭ ﺍﻟﻌﺒﺴﻲ‪ ،‬ﻧﺸﺮ ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺩﻣﺸﻖ‪ ،‬ﺹ‪ ،159 -156 .‬ﻳﻘﻮﻝ‪:‬‬
‫ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺸﻬﻮﺭ‪" :‬ﺩﺭﺍﺳﺎﺕ ﳏﻤﺪﻳﺔ" )‪ (Muhammedanische Studien II‬ﻳﺘﺤﺪﻯ ﻏﻮﻟﺪﺯﻳﻬﺮ )‪ (Goldzieher) (1850 - 1921‬ﺍﻟﻮﺻﻒ‬
‫ﺍﻟﻜﻼﺳﻴﻜﻲ ﻟﺘﻄﻮﺭ ﻫﺬﺍ ﺍﻟﻌﻠﻢ )ﻋﻠﻢ ﺍﳊﺪﻳﺚ( ﻭﺳﻼﻣﺔ ﳎﻤﻮﻋﺎﺕ ﺍﳊﺪﻳﺚ ﲟﺎ ﰲ ﺫﻟﻚ ﻛﺘﺐ ﺍﻟﺼﺤﺎﺡ‪ .‬ﻭﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺑﻌﺾ‬
‫ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ‪ ،‬ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﺘﺎﻟﻴﺔ ﻟﻐﻮﻟﺪﺯﻳﻬﺮ ﺣﻮﻝ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﺗﺪﻋﻢ ﻋﻤﻠﻴﺎﹰ ﻧﺘﺎﺋﺠﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﻄﺮﺍﺋﻖ ﺍﻟﻨﻘﺪﻳﺔ ﺍﳊﺪﻳﺜﺔ ﻋﻦ ﺍﻟﺒﺤﺚ ﺍﻟﺘﺎﺭﳜﻲ ﻭﺍﻷﺩﰊ ﻗﺪ ﻗﺎﺩﺕ ﺍﻟﺒﺎﺣﺜﲔ ﺍﻟﻐﺮﺑﻴﲔ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﺇﻥ ﺃﺩﺏ )ﺍﳌﻘﺼﻮﺩ ﺑﻪ ﻋﻠﻢ( ﺍﳊﺪﻳﺚ ﻣﺒﲏ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻰ ﻧﻘﻞ ﺷﻔﻬﻲ ﳏﺾ ﳌﺪﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻘﺮﻥ‪ ،‬ﻭﺃﻥ ﳎﻤﻮﻋﺎﺕ‬ ‫ﺃ(‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ ﻻ ﺗﺸﲑ ﺇﱃ ﺃﻱ ﺳﺠﻼﺕ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺩﻭﻧﺖ ﰲ ﺃﻱ ﻭﻗﺖ ﺳﺎﺑﻖ !‪.‬‬
‫ﺇﻥ ﻋﺪﺩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻫﻮ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻦ ﻋﺪﺩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻭ ﰲ ﻛﺘﺐ‬ ‫ﺏ(‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺗﺒﻌﺎﹰ ﻟﺒﺤﺎﺛﺔ ﻛﻬﺆﻻﺀ‪:‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻳﱪﻫﻦ ﻟﻨﺎ ﺃﻥ ﻣﻌﻈﻢ ﺍﳊﺪﻳﺚ ﻣﺸﻜﻮﻙ ﻓﻴﻪ !‪.‬‬
‫ﺇﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﻟﺸﺒﺎﻥ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺗﻔﻮﻕ ﰲ ﺍﻟﻌﺪﺩ ﺗﻠﻚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﳌﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺴﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﺬﺍ‬ ‫ﺃ(‬
‫ﻳﻌﲏ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‪:‬‬
‫ﺃﻥ ﺍﻹﺳﻨﺎﺩ ﻻ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﺑﺸﻜﻞ ﺗﺎﻡ !‬
‫ﺇﻥ ﻧﻈﺎﻡ ﺍﻹﺳﻨﺎﺩ ﻗﺪ ﰎ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺑﺸﻜﻞ ﺍﻋﺘﺒﺎﻃﻲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻹﺳﻼﻣﻲ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﻻ‬ ‫ﺩ(‬
‫ﻳﺜﺒﺖ ﺃﺻﺎﻟﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ !‪.‬‬
‫ﻫـ( ﺇﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻨﺎﻗﺾ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ !‬
‫ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﺗﻠﻔﻴﻖ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ﰲ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬ ‫ﻭ(‬
‫ﻟﻘﺪ ﺣﺼﺮ ﺍﻟﻨﻘﺎﺩ ﺍﳌﺴﻠﻤﻮﻥ ﻧﻘﺪﻫﻢ ﻟﻠﺤﺪﻳﺚ ﰲ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻨﻘﺪﻭﺍ ﺍﻟﻨﺺ !‪.‬‬ ‫ﺯ(‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﻭﺍﻧﺘﻘﺎﺩﺍﺕ ﺃﺧﺮﻯ ﻗﺪ ﻗﺎﻡ ‪‬ﺎ ﺑﺎﺣﺜﻮﻥ ﻏﺮﺑﻴﻮﻥ ﻭﺑﺎﺣﺜﻮﻥ ﻣﺴﻠﻤﻮﻥ‪ .‬ﺇﻥ ﺃﺷﻬﺮ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﻳ‪‬ﺴﺘﺸﻬﺪ ‪‬ﺎ ﰲ ﺍﻟﻠﻐﺔ‬
‫ﺍﻹﳒﻠﻴﺰﻳﺔ ﺣﻮﻝ ﺍﳊﺪﻳﺚ ﻫﻲ ﻛﺘﺐ‪ :‬ﻋﺰﻣﻲ )‘‪ ،(Azmi‬ﻭﺁﺑ‪‬ﻮﺕ )‪ ،(Abbott‬ﻭﺻﺪﻳﻘﻲ ٍ(‪ ،(Siddiqi‬ﻭﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ )‘‪.(Abdul ghaffar‬‬
‫ﻭﳝﻜﻦ ﺍﻟﺪﻓﺎﻉ ﻋﻦ ﺑﻌﺾ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺑﺸﻜﻞ ﻃﺒﻴﻌﻲ‪ ،‬ﻓﻤﺜﻼﹰ‪:‬‬
‫ﺍﻟﺒﻨﺪ )ﺏ(‪ :‬ﳝﻜﻦ ﺃﻥ ﻧﻌﺰﻭﻩ ﺇﱃ ﻋﻤﻠﻴﺔ ﻧﻘﻞ ﺍﳊﺪﻳﺚ ﻣﻦ ﺟﻴﻞ ﺇﱃ ﺁﺧﺮ‪ :‬ﻓﺎﻟﺮﺍﻭﻱ ﺍﻷﺻﻠﻲ ﻳﺮﻭﻳﻪ ﳌﻌﺎﺻﺮﻳﻪ ﺍﻟﺬﻳﻦ ﺑﺪﻭﺭﻫﻢ‬ ‫‪-‬‬
‫ﻳﺮﻭﻭﻧﻪ ﻟﻌﺪﻳﺪ ﻣﻦ ﻣﺴﺘﻤﻌﻴﻪ ﺍﻟﺸﺒﺎﻥ ﻣﻦ ﺍﳉﻴﻞ ﺍﻟﺘﺎﱄ‪ ،‬ﻭﻫﻜﺬﺍ‪ .‬ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻮﻗﻊ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺬﻳﻦ ﻋﻤ‪‬ﺮﻭﺍ ﻃﻮﻳﻼﹰ ﺑﻌﺪ ﻣﻮﺕ ﳏﻤﺪ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﲑﻭﻭﻥ ﺃﻛﱪ ﻛﻤﻴﺔ ﻣﻦ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﻪ ﻣﺜﻞ ﺃﰊ ﺑﻜﺮ ﻭﻋﻤﺮ ﺍﻟﻠﺬﻳﻦ ﺗﻮﻓﻴﺎ ﺑﻌﺪﻩ ﺑﻮﻗﺖ ﻗﺼﲑ‪،‬‬
‫‪21‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻭﻫﺬﺍ ﻳﱪﺭ ﺍﻟﺒﻨﺪ )ﺝ(‪ .‬ﻭﻃﺎﳌﺎ ﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺗﺴﺠﻞ ﺃﻓﻌﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﺪﺓ ﺗﺮﺑﻮ ﻋﻠﻰ ﺛﻼﺛﺔ ﻭﻋﺸﺮﻳﻦ ﻋﺎﻣﺎﹰ ﻭﺍﻟﱵ‬
‫ﺷﻬﺪﺕ ﲢﻮﻻﺕ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻷﻧﻪ ﻛﺎﻥ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺷﺨﺼﻴﺎﺕ ﻭﺃﺣﺪﺍﺙ ﺷﺪﻳﺪﺓ ﺍﻟﺘﻨﻮﻉ‪ ،‬ﻓﻤﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﻮﺟﺪ ﺗﻔﺎﻭﺕ ﰲ‬
‫ﺗﺼﺮﻓﺎﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﻳﱪﺭ ﺍﻟﺒﻨﺪ )ﻫـ(‪.‬‬
‫ﻭﻟﻘﺪ ﻧﺎﻗﺶ ﺁﺑ‪‬ﻮﺕ ﻭﻋﺰﻣﻲ ﺍﻟﺒﻨﺪﻳﻦ )ﺃ( ﻭ)ﺩ( ﺑﺈﻗﻨﺎﻉ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﻨﺪ )ﻭ( ﻓﺈﻥ ﺍﶈﺪﺛﲔ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﻧﺘﺒﻬﻮﺍ ﻟﺬﻟﻚ ﻣﻨﺬ ﺃﺭﺑﻌﺔ‬ ‫‪-‬‬
‫ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪ ،‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺎﻣﻦ ﻭﺭﺍﺀ ﺟﻬﺪﻫﻢ‪.‬‬
‫ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻛﺎﻧﻮﺍ ﻳﺸﺪﺩﻭﻥ ﻛﺜﲑﺍﹰ ﻭﺩﺍﺋﻤﺎﹰ ﻋﻠﻰ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﺇﻻ ﺃﻥ ﺻﺪﻳﻘﻲ ﻭﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﻳﺆﻛﺪﺍﻥ‬ ‫‪-‬‬
‫ﺃﻥ ﺍﻟﺒﻨﺪ )ﺯ( ﻫﻮ ﺑﺒﺴﺎﻃﺔ ﻏﲑ ﺻﺤﻴﺢ‪ ،‬ﻓﻤﺜﻼﹰ ﻳﻮﺿﺢ ﻋﺒﺪ ﺍﻟﻐﻔﺎﺭ ﺃﻥ ﺍﶈﺪﺛﲔ ﺍﻷﻭﺍﺋﻞ ﻛﺎﻧﻮﺍ ﻳﺮﻓﻀﻮﻥ ﺭﻭﺍﻳﺔ ﻣﺎ‪ ،‬ﺇﺫﺍ ﻣﺎ ﻛﺎﻧﺖ ﻟﺪﻯ‬
‫ﺍﻟﺮﺍﻭﻳﺔ ﺩﻭﺍﻓﻊ ﺷﺨﺼﻴﺔ ﻣﻌﻴﻨﺔ ﻳﺆﻳﺪﻫﺎ ﻧﺺ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺭﻭﺍﻩ‪ .‬ﻓﻔﻲ ﺣﺎﻻﺕ ﻛﻬﺬﻩ ﻓﺈﻥ ﺍﳌﱳ ﻭﺍﻹﺳﻨﺎﺩ ﻛﺎﻧﺎ ﻳﺆﺧﺬﺍﻥ ﺑﺎﻻﻋﺘﺒﺎﺭ ﻣﻌﺎﹰ‪.‬‬
‫ﻭﻟﻜﻦ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻓﺈﻥ ﻓﺤﺺ ﺍﻹﺳﻨﺎﺩ ﺑﺎﻷﺩﻭﺍﺕ ﺍﻟﱵ ﻃﻮﺭﻫﺎ ﺍﶈﺪﺛﻮﻥ ﺍﳌﺴﻠﻤﻮﻥ ﻫﻮ ﺣﱴ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﻔﺤﺺ ﺍﻷﻛﺜﺮ ﻣﻮﺿﻮﻋﻴﺔ ﻋﻦ‬
‫ﺃﺻﺎﻟﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺣﻜﻢ ﺍﻣﺮﺉ ﻣﺎ ﻋﻠﻰ ﺍﳌﱳ ﻳﻌﺘﻤﺪ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻰ ﻣﻴﻮﻟﻪ ﺍﻟﺸﺨﺼﻴﺔ )ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﺍﺣﺘﻤﺎﻟﻴﺔ ﺃﻥ ﻳﺸﻚ ﺇﻧﺴﺎﻥ‬
‫ﻣﺎ ﺑﺘﻘﺎﺭﻳﺮ ﺍﳌﻌﺠﺰﺍﺕ ﻭﺍﻟﻨﺒﻮﺀﺍﺕ ﻫﻲ ﺃﻛﺜﺮ ﺍﺣﺘﻤﺎﻻﹰ ﻋﻨﺪ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﻌﺸﺮﻳﻦ ﻣﻨﻪ ﻋﻨﺪ ﻧﻈﲑﻩ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ(‪ ،‬ﻭﻋﻠﻰ‬
‫ﺗﻔﺴﲑﺍﺗﻪ ﻭﻛﺬﻟﻚ ﳏﻴﻄﻪ‪ ،‬ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻥ ﻏﺎﻟﺒﻴﺔ ﻛﺘﺐ ﻧﻘﺪ ﺍﳊﺪﻳﺚ ﺍﻟﻐﺮﰊ ﺍﳊﺎﱄ ﺗﺮﻛﺰ ﺍﻫﺘﻤﺎﻣﻬﺎ ﻋﻠﻰ ﺍﻹﺳﻨﺎﺩ‪.‬‬
‫ﺇﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﳌﻮﺍﺿﻴﻊ ﺍﳍﺎﻣﺔ ﺍﻟﱵ ﺗﺴﺘﺤﻖ ﻣﺰﻳﺪﺍﹰ ﻣﻦ ﺍﻟﺪﺭﺍﺳﺔ ﺍﳊﺮﻳﺼﺔ ﻣﻦ ﻛﻼ ﺍﻟﻄﺮﻓﲔ ﻗﺪ ﺣﺠﺒﺖ ‪‬ﺬﺍ ﺍﳋﻼﺻﺔ‬ ‫‪-‬‬
‫ﺍﳌﻮﺟﺰﺓ‪.‬‬
‫ﻓﺎﳌﺴﺘﺸﺮﻗﻮﻥ ﻫﻢ ﰲ ﺍﻟﻐﺎﻟﺐ ﻣﻠﺘﺰﻣﻮﻥ ﺑﻔﻜﺮﺓ‪:‬‬ ‫‪-‬‬
‫ﺃﻥ ﺃﺩﺏ )ﺍﳌﻔﺘﺮﺽ‪ :‬ﻋﻠﻢ( ﺍﳊﺪﻳﺚ ﻫﻮ ﺃﺩﺏ ﻋﺪﱘ ﺍﳌﻮﺛﻮﻗﻴﺔ ﻋﻠﻰ ﳓﻮ ﻣﻄﻠﻖ‪ ،‬ﲝﻴﺚ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑﺎﻟﻌﻤﻰ ﻋﻦ ﺍﻟﺪﻟﻴﻞ ﺍﻟﺬﻱ ﻳﻨﺎﻗﺾ‬
‫ﺯﻋﻤﻬﻢ ﻭﻋﻦ ﺍﻟﺘﻔﺴﲑﺍﺕ ﺍﻷﺧﺮﻯ ﺍﳌﻤﻜﻨﺔ ﻟﻠﺒﻴﺎﻧﺎﺕ ﻭﺍﻟﱵ ﺗﺒﺪﻭ ﻋﻠﻰ ﺃ‪‬ﺎ ﺃﻛﺜﺮ ﻃﺒﻴﻌﺔ ﺃﺣﻴﺎﻧﺎﹰ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻴﻞ ﻋﻠﲏ ﻣﻦ ﺟﺎﻧﺐ ﺍﳌﺴﺘﺸﺮﻗﲔ‬
‫ﻟﺘﺴﻤﻴﺔ ﺍﻟﺒﻴﺎﻧﺎﺕ ﺍﳌﺘﻀﺎﺭﺑﺔ ﻋﻠﻰ ﺃ‪‬ﺎ ﻏﲑ ﻣﻮﺛﻘﺔ‪ ،‬ﺃﻭ ﻻ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ "ﻏﲑ ﺗﺎﺭﳜﻴﺔ ﺩﻭﳕﺎ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺗﻘﺪﱘ ﺃﻱ ﺷﺮﻭﺡ‪،‬‬
‫ﻭﻋﻠﻰ ﻣﺎ ﻳﺒﺪﻭ ﺩﻭﻥ ﺃﻱ ﺳﺒﺐ‪ ،‬ﺇﻻ ﻷ‪‬ﺎ ﻻ ﺗﻨﺎﺳﺐ ﻧﻈﺮ‪‬ﻢ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﺃﻧﻪ‪ :‬ﺇﺫﺍ ﻣﺎ ﺃﺳﻘﻄﻨﺎ ﻣﻦ ﺣﺴﺎﺑﻨﺎ ﺍﻟﺪﺭﺍﺳﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺸﻜﻞ ﺗﺎﻡ‪ ،‬ﻓﺈﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺴﻘﻂ ﻣﻌﻬﺎ ﲨﻴﻊ ﺍﳌﺴﻠﻤﲔ‬ ‫‪-‬‬
‫ﺍﻟﺬﻳﻦ ﳍﻢ ﻋﻼﻗﺔ ﺑﺪﺭﺍﺳﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻫﺬﻩ ﻭﺟﻬﺔ ﻧﻈﺮ ﻃﺮﺣﻬﺎ ﻏﻮﻟﺪﺯﻳﻬﺮ ﻭﺭﻭﺝ ﳍﺎ ﺷﺎﺧﺖ )‪ (Schacht‬ﺑﺸﻜﻞ ﻛﺒﲑ‪.‬‬
‫ﺇﻥ ﻧﻈﺮﻳﺎﺕ ﻛﻬﺬﻩ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻰ ﺍﳌﺴﻠﻤﲔ ﺃﻥ ﻳﻘﺒﻠﻮﻫﺎ‪ .‬ﺫﻟﻚ ﺃﻥ ﻫﺬﻩ ﻧﻈﺮﻳﺎﺕ ﺗﻜﺸﻒ ﻋﻦ ﻣﻮﻗﻒ ﲡﺎﻩ ﺍﻟﺪﻳﻦ ﱂ ﻳﻠﻮﺙ‬ ‫‪-‬‬
‫ﻋﻘﻮﻝ ﺍﳌﺴﻠﻤﲔ ﺑﻌﺪ‪) .‬ﺍﻧﺘﻬﻰ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪:‬‬
‫ﺃﻛﺘﻔﻲ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﻛﺘﺎﺏ ﺟﻴﻔﺮﻱ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺇﻃﻼﻉ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻓﻘﻂ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻣﺜﺎﺭ ﻣﻦ ﺇﺷﻜﺎﻟﻴﺎﺕ ﺣﻮﻝ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ ﰲ ﺍﻟﻐﺮﺏ ﻣﻦ ﻃﺮﻑ ﺍﳌﺴﺘﺸﺮﻗﲔ‪ ،‬ﺩﻭﻥ ﺍﳋﻮﺽ ﺍﻵﻥ ﰲ ﻧﻘﺎﺵ ﺍﻟﻨﻘﺎﻁ ﺍﳌﺜﺎﺭﺓ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳌﺴﺘﺸﺮﻕ‪،‬‬
‫ﺣﱴ ﻟﻮ ﺣﺴﻨﺎ ﺍﻟﻈﻦ ﺑﻪ ﻭﻏﻀﻀﻨﺎ ﺍﻟﻄﺮﻑ ﻋﻦ ﺧﻠﻔﻴﺎﺗﻪ ﺍﻟﻌﻘﺪﻳﺔ ﺃﻭ ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﺔ‪ ،‬ﺍﻟﱵ ﻋﺮﻯ ﻋﻨﻬﺎ ﻛﺘﺎﺏ ﺇﺩﻭﺍﺭﺩ ﺳﻌﻴﺪ‪:‬‬
‫"ﺍﻻﺳﺘﺸﺮﺍﻕ"‪ ،‬ﻟﻦ ﻳﺴﺘﻄﻴﻊ ﰲ ﺃﺣﺴﻦ ﺃﺣﻮﺍﻟﻪ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﺃﻥ ﳛﻴﻂ ‪‬ﺬﺍ ﺍﳊﻘﻞ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﻟﻨﻘﺪﻩ ﻭﻗﻊ ﺃﻭ ﺃﺛﺮ ﺫﻱ‬
‫ﺑﺎﻝ ﺍﻟﻠﻬﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺑﺎﺏ ﺍﳊﺲ ﺍﳌﺸﺘﺮﻙ ﺃﻭ ﻣﺎ ﻫﻮ ﻣﺘﺒﺎﺩﺭ ﻭﺑﺪﻳﻬﻲ‪ ،‬ﻻ ﳜﺘﻠﻒ ﺍﻷﻣﺮ ﰲ ﺫﻟﻚ‪ ،‬ﻋﻦ ﺃﺩﻳﺐ ﳛﺎﻭﻝ ﻓﻚ‬
‫ﺭﻣﻮﺯ ﻭﻃﻼﺳﻢ ﻣﻌﺎﺩﻻﺕ ﺃﻧﺸﺘﺎﻳﻦ ﺍﻟﻮﺗﺮﻳﺔ ﰲ ﺍﻟﻨﺴﺒﻴﺔ ﺍﻟﻌﺎﻣﺔ!‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪22‬‬

‫ﻟﻜﻦ ﻳﺒﻘﻰ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻭﻛﻲ ﻻ ﻧﻘﻊ ﰲ ﺑﺮﺍﺛﲔ ﺍﻟﺪﳝﺎﻏﻮﺟﻴﺔ ﺍﻟﻔﺠﺔ‪ ،‬ﻟﻨﻘﺪﻫﻢ ﻭﺟﻪ ﻭﺟﻴﻪ‪ ،‬ﻛﻜﻞ ﺍﻟﺬﻳﻦ ﺗﻌﺮﺿﻮﺍ ﻟﻨﻘﺪ ﻫﺬﺍ‬
‫ﺍﳊﻘﻞ ﺳﻮﺍﺀ ﻣﻦ ﺩﺍﺧﻞ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻦ ﺧﺎﺭﺟﻪ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳊﻘﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﻳﺰﺧﺮ ﺑﻪ ﻣﻦ ﻣﻌﻀﻼﺕ ﻣﻦ ﺷﺎﻛﻠﺔ ﻣﺎ‬
‫ﺍﺳﺘﻌﺮﺿﻨﺎ ﺁﻧﻔﺎﹰ‪ ،‬ﻳﻐﺮﻳﻬﻢ ﺑﻪ‪.‬‬
‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﳌﺘﺒﺎﺩﺭ ﺍﻟﻀﻌﻒ ﻭﻣﺎ ﻋﻠﻰ ﺷﺎﻛﻠﺘﻪ‪ ،‬ﻟﻴﺲ ﳑﺎ ﲣﻄﺌﻪ ﻋﲔ ﺟﺎﻣﻌﻲ ﻏﺮﰊ ﻣﻌﺎﺻﺮ ﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺘﺨﺼﺼﺎﹰ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺃﻡ ﺟﺎﻫﻼﹰ ﺑﻪ ﲟﺮﺓ‪ ،‬ﻭﺳﻮﺍﺀ ﺃﻛﺎﻥ ﻣﺘﻌﺎﻃﻔﺎﹰ ﻣﻊ ﺍﻹﺳﻼﻡ ﺃﻭ ﻣﻨﺎﺑﺬﺍﹰ ﻟﻪ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﺎﻥ ﳑﻦ ﻏﻄﺖ ﻋﻠﻰ ﻋﻴﻨﻴﻪ ﻏﺸﺎﻭﺓ‬
‫ﺍﻷﻣﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﻜﻬﻮﻓﻴﺔ ﺍﳌﻘﻴﺘﺔ ﺣﺎﻝ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﳌﺘﻌﺎﻃﲔ ﻟﻠﺤﺪﻳﺚ ﺑﺪﻳﺎﺭﻧﺎ ﰲ ﻋﺼﺮﻧﺎ ﻭﻗﺒﻠﻪ‪،‬‬
‫ﻓﺎﳌﻨﺎﻓﺢ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺘﺒﺎﺩﺭﺍﺕ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺃﻥ ﲣﻔﻰ ﻋﻠﻰ ﺫﻱ ﻋﻴﻨﲔ‪ ،‬ﻻ ﳜﺘﻠﻒ ﰲ ﺷﻲﺀ ﻋﻦ ﺍﳌﺴﻴﺤﻲ ﺍﻟﺬﻱ ﻳﻨﻔﻲ‬
‫ﺑﺈﺻﺮﺍﺭ ﺷﺪﻳﺪ ﻭﻋﺠﻴﺐ ﺩﺧﻮﻝ ﺍﻟﺘﺤﺮﻳﻒ ﻋﻠﻰ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻣﺌﺎﺕ ﺍﻟﺸﻮﺍﻫﺪ ﺗﺼﺮﺥ ﰲ ﻭﺟﻬﻪ ﻭﲢﺎﺻﺮﻩ ﻣﻦ‬
‫ﻛﻞ ﺟﺎﻧﺐ!‬
‫ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺑﺄﻣﺮﻳﻜﺎ ﻭﺣﺪﻫﺎ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺒﻠﻪ ﺍﳌﻐﻔﻠﲔ ﻣﺎ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﺴﺘﲔ ﻣﻠﻴﻮﻧﺎﹰ ﻳﻨﻀﻮﻭﻥ ﻛﻠﻬﻢ‬
‫ﲢﺖ ﻟﻮﺍﺀ ﺍﻟﻴﻤﲔ ﺍﳌﺴﻴﺤﻲ‪.‬‬
‫ﻓﺎﻟﺒﻼﺩﺓ ﻭﺍﻟﺒﻼﻫﺔ‪ ،‬ﻭﺇﻥ ﺷﻨﻊ ﺍﻟﻘﺮﺁﻥ ﰲ ﻏﲑ ﻣﺎ ﺁﻳﺔ ﲟﻦ ﻻ ﳛﺘﺮﺳﻮﻥ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺷﺮﺍﻛﻬﻤﺎ‪ ،‬ﺗﻈﻼﻥ ﻣﻊ ﺫﻟﻚ‪ ،‬ﻗﺴﻤﺔ‬
‫ﻣﺸﺘﺮﻛﺔ ﺑﲔ ﺳﺎﺋﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﻮﺯﻋﺔ ﺑﻌﺪﻝ ﺗﺎﻡ ﺑﻴﻨﻬﻢ‪ ،‬ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻭ ﻳﻨﺘﺤﻠﻮﻥ‪،‬‬
‫ﻭﻟﻦ ﳛﺘﺎﺝ ﺍﳌﺮﺀ ﺃﻥ ﻳﻜﻮﻥ ﻋﺒﻘﺮﻳﺎﹰ ﻭﻻ ﺃﳌﻌﻴﺎ ﻭﻻ ﺫﻛﻴﺎ ﻓﻮﻕ ﺍﻟﻌﺎﺩﺓ ﻭﻻ ﺣﱴ ﻣﻐﺮﺿﺎﹰ‪ ،‬ﺇﻥ ﻫﻮ ﺣﻜﻢ ﺑﻌﺪﻡ ﺟﺪﻭﻯ ﻛﻞ ﻣﺎ‬
‫ﻳﺼﺤﺤﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻟﺴﺎﺑﻘﺔ ﻣﺎ ﺃﺧﺮﺟﺎﻩ ﻣﺜﻼﹰ ﰲ ﺗﻌﻔﻦ ﺍﻟﻠﺤﻢ‪ ،‬ﺍﻟﺬﻱ ﻣﺮ ﺑﻨﺎ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ"‪ ،‬ﰒ ﺫﻫﺐ ﻳﻌﻤﻢ ﻫﺬﺍ‬
‫ﺍﳊﻜﻢ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺮﻭﻳﻪ ﺍﻟﺸﻴﺨﺎﻥ‪ ،‬ﺟﺎﻋﻼﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻌﻤﻴﻢ ﻗﺎﻋﺪﺓ ﻋﺎﻣﺔ ﰲ ﻛﻞ ﻣﺎ ﻳﺼﺤﺤﺎﻧﻪ‪ ،‬ﻭﻫﻮ ﻣﻮﻗﻒ ﺍﳌﺴﺘﺸﺮﻗﲔ‬
‫ﻋﺎﻣﺔ ﺑﻜﻞ ﺃﻃﻴﺎﻓﻬﻢ‪.‬‬
‫ﻓﺎﳋﻠﻞ ﻫﻨﺎ ﻟﻴﺲ ﳑﻦ ﻳﺼﺪﺭ ﻫﻜﺬﺍ ﺣﻜﻢ‪ ،‬ﺑﻞ ﳑﻦ ﱂ ﻳﺘﻌﺮﻓﻮﺍ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﻠﻞ ﰲ ﻣﺼﺎﺩﺭﻫﻢ‪ ،‬ﻭﻋﻤﻮﺍ ﻟﻌﺪﺓ‬
‫ﻗﺮﻭﻥ ﻣﺘﺘﺎﻟﻴﺔ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻭﺑﺪﻝ ﺃﻥ ﻳﻼﺣﻈﻮﺍ ﻫﺬﻩ ﺍﳌﺘﺒﺎﺩﺭﺍﺕ ﺍﻟﻼﺋﺤﺔ ﻟﻜﻞ ﻧﺎﻇﺮ‪ ،‬ﻭﻳﻌﻤﻠﻮﺍ ﻋﻠﻰ ﲢﺼﲔ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ‬
‫ﻣﻦ ﺍﻟﻮﻋﻴﺪ ﻣﺎ ﻧﺘﻘﻄﻊ ﻟﻪ ﺍﻟﺮﻗﺎﺏ‪،‬‬ ‫ﺍﻟﺸﺮﻳﻒ ﻣﻨﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﻛﺬﺏ ﺻﺮﺍﺡ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﻭﻭﺭﺩ ﰲ ﺍﻟﻜﺬﺏ ﻋﻠﻴﻪ‬
‫ﻭﺟﺪﻧﺎﻫﻢ ﻗﺪﺳﻮﺍ ﺍﻟﻘﺮﺍﻃﻴﺲ ﻭﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﻫﻢ ﻣﻨﻬﻴﻮﻥ ﺷﺮﻋﺎﹰ ﻋﻦ ﺫﻟﻚ‪.‬‬
‫ﻭﺑﻠﻐﺔ ﺃﺩﻕ‪ ،‬ﻓﺎﳋﻠﻞ ﻳﻮﺟﺪ ﰲ ﺍﳌﻌﻴﺎﺭ ﻗﻄﻌﺎﹰ‪ ،‬ﺍﻟﺬﻱ ﳚﺐ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻪ ﺻﻴﺎﻏﺔ ﻋﻠﻤﻴﺔ ﺻﻠﺒﺔ ﻭﺻﺎﻣﺪﺓ ﺃﻣﺎﻡ ﻛﻞ ﺍﻟﺘﺨﻄﺂﺕ‬
‫ﺍﶈﺘﻤﻠﺔ‪ ،‬ﻭﻟﻴﺲ ﺑﺪﻓﻦ ﺍﻟﺮﺅﻭﺱ ﰲ ﺍﻟﺮﻣﺎﻝ ﻭﺍﻟﺘﻨﺎﺑﺰ ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ‪،‬‬
‫ﻟﻜﻦ‪ ،‬ﻭﻗﺒﻞ ﺃﻥ ﺃﺷﺮﻉ ﰲ ﻫﺬﻩ ﺍﳌﻬﻤﺔ‪ ،‬ﻓﻼ ﺿﲑ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺻﺐ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺰﻳﺖ ﻋﻠﻰ ﻧﺎﺭ ﺣﺸﻮﻳﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻣﻦ ﺇﻃﻼﻉ‬
‫ﺍﻟﻘﺎﺭﺉ ﻋﻠﻰ ﻓﺤﻮﻯ ﺭﺳﺎﻟﺔ ﻭﺭﺩﺕ ﻋﻠﻰ ﻣﻮﻗﻊ ﺍﳊﻮﺍﺭ ﻣﻦ ﻣﺴﻠﻤﺔ ﺃﺳﺒﺎﻧﻴﺔ ﺟﺎﺀ ﻓﻴﻬﺎ‪] :‬ﺃﻧﻈﺮ ﺍﻟﻨﺺ ﺍﻹﳒﻠﻴﺰﻱ ﻭﺍﻹﺟﺎﺑﺔ‬
‫ﺍﳌﺴﺘﻔﻴﻀﺔ )‪ (Reply to Natalia‬ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‪[(http://www.alhiwar.org/en) :‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪،‬‬
‫ﺍﲰﻲ ﻧﺎﺗﺎﻟﻴﺎ ﻭﺃﻧﺎ ﺃﺳﺒﺎﻧﻴﺔ ﲢﻮﻟﺖ ﺇﱃ ﺍﻹﺳﻼﻡ ﺣﺪﻳﺜﺎﹰ‪ُ.‬ﻧﻄﻘﺖ ﺑﺎﻟﺸﻬﺎﺩﺓ ﰲ ﺃﻛﺘﻮﺑﺮ‪/‬ﺗﺸﺮﻳﻦ ﺍﻷﻭﻝ ﺍﻷﺧﲑ ‪.2004‬‬
‫ﻛﹸﻨ‪‬ﺖ‪ ‬ﻋﻠﻰ ﺍﳌﺴﻴﺤﻴﺔ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻟﻜﻦ ﱂ ﺃﺗﻔﻖ ﻗﻂ ﻣﻊ ﺍﻟﻜﻨﻴﺴﺔﹶ ﺍﻟﻜﺎﺛﻮﻟﻴﻜﻴﺔﹶ‪ .‬ﻟﺬﺍ ﺑ‪‬ﺪﺃﺕ‪ ‬ﺍﻟﺒ‪‬ﺤ‪‬ﺚ ﻋﻦ ﺍﻟﻄﺮﻳﻖِ ﺍﻟﻘﻮﱘ‪ ،‬ﺇﱃ ﺃﻥ ﺍﻛﺘﺸﻔﺖ‪‬‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻐﲑﺕ ﺩﻳﻨ‪‬ﻲ‪.‬‬
‫‪23‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ‪ :‬ﳕﺎﺫﺝ ﻣﻦ ﺍﳊﺸﻮ ﺍﻷﺑﻠﻪ ﻟﺪﻯ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‬

‫ﻛﻨﺖ ﻣﻘﺘﻨﻌﺔ ﰲ ﺑﺎﺩﻱﺀ ﺍﻷﻣﺮ ﺑﺄﻥ ﺍﻹﺳﻼﻡِ‪ :‬ﻫﻮ ﲨﺎﻉ ﺍﻟﻘﺮﺁﻥِ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔِ ﺇﻻ ﺃﻧﲏ ﺃﻓﻜﺮ ﺍﻵﻥ ﺑﺘ‪‬ﺮ‪‬ﻙ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔِ ﻭﺭﺍﺀ ﻇﻬﺮﻱ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﺳﺒﺎﺏ‪ ‬ﻓﻬﺎ ﻫﻲ‪:‬‬
‫)‪ (1‬ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﻛﺎﻣﻞ‪ ،‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ‪ {111 :12} ,{19 ,38 ,114 :6 }:‬ﻭ}‪.{45 :50‬‬
‫ﺗﺬﻛﹼﺮ‪ ‬ﺑﺄﻥﹼ ﺍﷲ ﻋﻨﺪﻣﺎ ﻳ‪‬ﻘﹸﻮﻝﹸ ﺑﺄﻥﹼ ﻛﺘﺎﺑ‪‬ﻪ ﻛﺎﻣﻞﹸ‪ ،‬ﻓﻬﺬﺍ ﻳ‪‬ﻌ‪‬ﲏ‪ :‬ﻛﻤﺎﻝ ‪.% 100‬‬
‫)‪ (2‬ﺍﻟﻘﺮﺁﻥ ﻣﺜﺎﱄﹸ؛ ﻻ ﺃﺧﻄﺎﺀَ‪ ،‬ﻻ ﺑﻄﻼﻥﹶ‪ ،‬ﺟﺎﺩ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ‪ {43 ,30:30} ,{40 :12} ,{41:42} :‬ﻭ }‪.{5 :98‬‬
‫)‪ (3‬ﺍﻟﻘﺮﺁﻥ ﻣ‪‬ﻔﺼ‪‬ﻞﹸ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳ‪‬ﻘﹸﻮﻝﹸ ﺍﷲ ﺑﺄﻧ‪‬ﻪ ﻓﺼ‪‬ﻞﹶ ﻛﺘﺎﺑ‪‬ﻪ ﻓﻬﺬﺍ ﻳ‪‬ﻌ‪‬ﲏ‪ :‬ﻣ‪‬ﻔﺼ‪‬ﻞﹶ ﺑﺎﻟﻜﺎﻣﻞ‪ .‬ﻓﺎﷲ ﻻ ﻳ‪‬ﻘﻮﻡ ﺑﻨِﺼ‪‬ﻒ ﺍﻟﻌﻤﻞ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ‪} :‬‬
‫‪ {37: 10 } ،{3: 41} ,{1: 11} ،{52: 7} ,{114: 6‬ﻭ }‪.{111: 12‬‬
‫)‪ (4‬ﺍﷲ ﻟﹶﻴﺲ‪ ‬ﺑِﺤﺎﺟﺔٍ ﺇﱃ ﺃﻱ‪ ‬ﺇﺿﺎﻓﺔ ﻟﻜﺘﺎﺑِﻪ‪ .‬ﻳ‪‬ﻌﻠﹼﻤ‪‬ﻨﺎ ﺍﷲ ﰲ ﺍﻟﻘﺮﺁﻥِ ﺑﺄﻧﻪ ﻻ ﺗﻨﻔﺬﹸ ﻛﻠﻤﺎﺗ‪‬ﻪ ﻭﺑﺄﻧﻪ ﻟﻮ ﺷﺎﺀ‪ ،‬ﻟﻜﺎﻥ ﺑﺈﻣﻜﺎﻧﻪ ﺃﻥﹾ ﻳ‪‬ﻌﻄﻴﻨﺎ ﻣِﺌﺎﺕ‪‬‬
‫ﺃﻭ ﺁﻻﻑ‪ ‬ﺃﹶﻭ ﻣﻼﻳﲔ‪ ‬ﺍﻟﻜﹸﺘ‪‬ﺐِ ﺇﺿﺎﻓﺔﹰ ﺇﱃ ﺍﻟﻘﺮﺁﻥِ )ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ )‪.(109 :18‬‬
‫ﻭﲟﺎ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺗﺎﻡ‪ ،‬ﻣﺜﺎﱄ ﻭﻣ‪‬ﻔﺼ‪‬ﻞ ﺑﺎﻟﻜﺎﻣﻞ‪ ،‬ﻓﺎﷲ ﻟﹶﻢ‪ ‬ﻳ‪‬ﻌﻄﻴﻨﺎ ﻛﹸﺘ‪‬ﺒﺎﹰ ﺇﺿﺎﻓﻴﺔ‪.‬‬
‫)‪ (5‬ﺇﻥ ﺍﷲ ﻳﺴﻤﻲ ﻛﺘﺎﺑﻪ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺃﺣﺴﻦ ﺍﳊﺪﻳﺚِ ﻭﺩﻋﺎ ﻣﺆﻣﻨﻴﻪ ﺍﳊﻘﻴﻘﻴﲔِ ﺃﻻ ﻳ‪‬ﻘﹾﺒﻠﻮﺍ ﺑﺄﻱ ﺣﺪﻳﺚِ ﺁﺧﺮِ ﻛﻤﺼﺪﺭ ﳍﺬﺍ ﺍﻟﺪﻳﻦِ ﺍﳌﺜﺎﱄِ‪.‬‬
‫ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ‪ {6: 45 } ،{23: 39 } ،{6: 31 } ،{ 185 :7} :‬ﻭ }‪.{50 : 77‬‬
‫)‪ (6‬ﺍﷲ ﻳ‪‬ﺪ‪‬ﻋﻮ ﻣﺆﻣﻨﻴﻪ ﺍﳊﻘﻴﻘﻴﲔِ ﺃﻥ ﻳﺘﺄﻛﺪﻭﺍ ﻣﻦ ﻋﺪﻡ ﺍﻟﺴﻘﻮﻁ ﰲ ﻓﺦ‪ ‬ﻋﺒﺎﺩﺓِ ﺍﻷﻭﺛﺎﻥ ﻭﺫﻟﻚ ﺑﺎﺗﺒﺎﻉ ﺃﻗﻮﺍﻝ ﺍﻟﻌﻠﻤﺎﺀِ ﺑﺪﻻﹰ ﻣِﻦ‪ ‬ﻛﻠﻤﺎﺕِ‬
‫ﺍﷲ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ }‪.{ 31: 9‬‬
‫)‪ (7‬ﻳ‪‬ﺴﻤﻲ ﺍﷲ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺤﺮﻣﻮﻥ ﻣﺎ ﱂ ﳛﺮﻡ‪ ،‬ﻣ‪‬ﻌﺘﺪﻳﻦ ﻭﻛﺬﺍﺑﲔ ﻭﻋﺒﺪﺓ ﺃﻭﺛﺎﻥ‪ .‬ﻋﺒﺎﺩﺓ ﺍﻷﻭﺛﺎﻥ ﻫﻲ ﺍﻟﺬﻧﺐ‪ ‬ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﻐﺘﻔﺮ‪ ‬ﻟﻮ ﺃﻗﺎﻡ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﺣﱴ ﺃﺩﺭﻛﻪ ﺍﳌﻮﺕ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ } ‪6 } ،{119: 6 } ،{32: 7 } ،{37: 9 } ،{87: 5‬‬
‫‪ { 140:‬ﻭ }‪.{59: 10‬‬
‫)‪ (8‬ﳏﻤﺪ ﳝﺜﻠﻪ ﺍﻟﻘﺮﺁﻥِ ﻓﺤﺴﺐ‪ .‬ﻓﺎﻟﻨﱯ ﳏﻤﺪ ﻛﹶﺎﻥﹶ ﺁﺧﺮ ﻧﱯ ﻭﺭﺳﻮﻻﹰ ﷲ )ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ } ‪ .(40: 33‬ﻭﱂ ﻳﻜﻦ ﺭﺳﻮﻻﹰ ﷲ ﻷﻧﻪ‬
‫)ﳏﻤﺪ( ﻛﹶﺎﻥﹶ ﻋﻠﻰ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻷﻧﻪ ﺃﻋﻄﻰ‪ ‬ﺍﻟﻘﺮﺁﻥﹶ )ﺍﻟﺮﺳﺎﻟﺔ( ﻟﺘ‪‬ﺒﻠﻴﻐﻪ ﺇﱃ ﺍﻟﻌﺎﱂِ‪ .‬ﺇﻥﹼ ﺩﻳﻦ‪ ‬ﺍﻹﺳﻼﻡِ ﺩﻳﻦ ﺍﷲ‪ ،‬ﻭﻟﹶﻴﺲ‪ ‬ﺣﻮﻝ ﳏﻤﺪ‪،‬‬
‫ﺍﻟﺬﻱ ﺑﺎﺭﻛﻪ‪ ‬ﺍﻟﻠﱠﻪِ ﺑﺘﺒﻠﻴﻎ ﺭﺳﺎﻟﺔِ ﺍﻟﻘﺮﺁﻥِ‪ .‬ﱂ ﻳﻜﻦ ﻟﺪﻯ )ﺍﻟﺮﺳﻮﻝ( ﺟﺪﻭﻝ ﺃﻋﻤﺎﻝ ﺧﺎﺹ ﺑﻪ‪ .‬ﻛﺎﻧﺖ ﻣﻬﻤﺘﻪ ﻣﻨﺤﺼﺮﺓ ﰲ ﺗﺒﻠﻴﻎ ﻣﺎ ﺃﻋﻄﺎﻩ‬
‫ﺍﷲ‪ :‬ﺍﻟﻘﺮﺁﻥ‪ .‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ } ‪ ،{40: 13 } ،{48: 42‬ﻭ } ‪ .{ 100-99: 5‬ﳏﻤﺪ ﻻ ﻳ‪‬ﺴﺘﻄﻴﻊ‪ ‬ﺃﻥ ﳛﺮﻡ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺃﹶﻭ‬
‫ﳛﻠﻞ ﺃﺷﻴﺎﺀَ ﺷﺮﻋﻴﺔ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺣﺎﻭﻝﹶ ﺃﹶﻥﹾ ﻳ‪‬ﻔﻌﻞ ﺫﻟﻚ ﺃﻧﺒﻪ ﺍﷲ ﻋﻠﻨﺎﹰ‪ ،‬ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ } ‪.{1: 66‬‬
‫ﻟِﺬﺍ‪ ،‬ﻓﻌِﻨ‪‬ﺪﻱ ﺍﻵﻥ ﺇﺷﻜﺎﻝ ﰲ ﺍﻹﳝﺎﻥ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔِ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻭﺃﻥ ﻫﻨﺎﻙ ﺍﻟﻜﺜﲑ ﻣِﻦ‪ ‬ﺍﻟﻌﻠﻤﺎﺀِ ﺍﻟﺬﻳﻦ ﻳ‪‬ﺪ‪‬ﻋﻮﻥﹶ ﺃﺷﻴﺎﺀَ ﳐﺘﻠﻔﺔﹶ ﻭﻳ‪‬ﻨﺎﻗﻀﻮﻥﹶ‬
‫ﺑﻌﻀﻬﻢ ﺍﻟﺒﻌﺾ‪.‬‬
‫ﻟﹶﻜﻨ‪‬ﻲ ﺃﺃﲤﻨﻚ‪ .‬ﻓﻘﺪ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺳﲑﺗﻚ‪ ‬ﺍﻟﺬﺍﺗﻴﺔﹶ‪ ،‬ﻟﺬﺍ‪ ،‬ﻓﻠﺮ‪‬ﺑ‪‬ﻤ‪‬ﺎ ﻛﺎﻥ ﺑﻮﺳﻌﻚ ﺃﹶﻥﹾ ﺗ‪‬ﻌﻄﻴﲏ ﺃﺳﺒﺎﺑﺎﹰ ﲡﻌﻠﲏ ﺃﲤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔﹶ‪.‬‬
‫ﻟﻜﻦ ﺑﻌﺪ‪ . . .‬ﺃﹶﻳ‪‬ﺔ ﺳﻨﺔ ﻧﺒﻮﻳﺔ؟‬
‫َ‪ -‬ﻛﻴ‪‬ﻒ‪ ‬ﻧ‪‬ﺜِﻖ‪ ‬ﺑﻌِﻠﹾﻢ ﻣﻦ ﺻﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‪ :‬ﻋِﻠﹾﻢِ ﺍﳊﺪﻳﺚِ؟‬
‫‪ -‬ﻳﺴﻤﺢ ﺍﳊﺪﻳﺚﹸ ﺑﺮﺟﻢ ﺍﻟﺰﻧﺎﺓ ﺣﱴ ﺍﳌﻮﺕِ ﺑﻴﻨﻤﺎ ﺍﻟﻘﺮﺁﻥِ ﻳ‪‬ﻘﹸﻮﻝﹸ ﲜﻠﺪﻫﻢ ‪ 100‬ﺟﻠﺪﺓﹶ ﻓﻘﻂ )ﺃﻧﻈﺮ ﺍﻟﻘﺮﺁﻥ} ‪.( 2 :24‬‬
‫‪ -‬ﻳﺴﻤﺢ ﺍﳊﺪﻳﺚﹸ ﺑﻘﹶﺘ‪‬ﻞ ﺍﳌﹸﺮﺗﺪﻳﻦ ﺑﻴﻨﻤﺎ ﺍﷲ ﻳ‪‬ﻘﹸﻮﻝﹸ‪ :‬ﻻ ﺇﻛﺮﺍﻩ ﰲ ﺍﻟﺪﻳﻦِ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪24‬‬

‫ﻭﻟﺪﻱ ﺃﺳﺌﻠﺔﹸ ﻛﺜﲑﺓ ﳍﺎ ﺗﻌﻠﻖ ﺏ‪:‬‬

‫)‪ (1‬ﺍﻟﻄﻼﻕ‪ .‬ﺇﺫﺍ ﺍﻓﺘﺮﻕ ﺍﻟﺰﻭﺟﺎﻥ‪ ،‬ﻣ‪‬ﻦ‪ ‬ﻟﹶﻪ ﺍﳊﻖ ﰲ ﺭﻋﺎﻳﺔ ﺍﻷﻃﻔﺎﻝِ؟‬
‫)‪ (2‬ﻫ‪‬ﻞﹾ ﺗﻐﻄﻴﺔ ﺍﻟﺮﺃﺱ ﻟﻠﻨِﺴﺎﺀِ ﺃﹾﻣﺮ‪ ‬ﻣﻦ ﺍﷲِ؟‬
‫)‪ (3‬ﻫ‪‬ﻞﹾ ﻟﻠﺰﻭﺝ ﺍﳊﻖ‪ ‬ﰲ ﺿ‪‬ﺮ‪‬ﺏ ﺯﻭﺟﺘِﻪ ﰲ ﻭﻗﺖٍ ﻣﺎ؟‬
‫ﻟﻘﺪ ﻗﺮﺃﺕ ﺣﻮﻝ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔِ ﻣﻦ ﺍﻟﺮﻭﺍﺑﻂ ﺫﻭﺍﺕ ﺍﻟﻌﻼﻗﺔِ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫‪http://www.free-minds.org/women/beating.htm‬‬
‫‪http://www.free-minds.org/women/scarf.htm‬‬

‫ﻟﻜﻦ ﺑﻮﺩﻱ ﺃﹶﻥﹾ ﺃﹶﻋ‪‬ﺮﻑ‪ ‬ﺭﺃﻳﻚ‪ ‬ﻭﺳ‪‬ﺄﹸﲦﻨﻪ ﻛﺜﲑﺍﹰ‪.‬‬

‫ﺷﻜﺮﺍﹰ ﻟﻌﻨﺎﻳﺘﻚ ﻭﺃﹶﲤﻨ‪‬ﻰ ﺍﺳﺘﻼﻡ ﺭﺩﻭﺩﻙ ﰲ ﺃﻗﺮﺏ ﻣﺎ ﺗﺴﻤﺢ ﺑﻪ ﻣﺸﻴﺌﺔ ﺍﷲ‪.‬‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻢ‪.‬‬
‫ﺃﺧﺘﻚ‪ ‬ﰲ ﺍﻹﺳﻼﻡِ‪ ،‬ﻧﺎﺗﺎﻟﻴﺎ‪) .‬ﺍﻧﺘﻬﻰ(‬
‫ﺍﻵﻥ ﻭﻗﺪ ﻭﺿﻌﻨﺎ ﺍﻹﺷﻜﺎﻝ ﺿﻤﻦ ﻣﺮﺑﻌﻪ ﺍﻟﻮﺍﻗﻌﻲ ﻭﺣﺪﺩﻧﺎ ﺍﻹﻃﺎﺭ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﻣﻌﻴﺎﺭ ﺍﻟﺼﺤﺔ ﺍﳍﺶ ﺍﻟﻘﺪﱘ ﲝﺎﺟﺔ ﻣﺎﺳﺔ‬
‫ﺇﱃ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻭﲢﻴﲔ ﻟﻴﺘﺤﺪﺙ ﺑﻠﻐﺔ ﺍﻟﻌﺼﺮ ﻭﻟﻴﺲ ﺑﻠﻐﺔ ﺃﻫﻞ ﺍﻟﻜﻬﻒ‪ ،‬ﰒ ﻻ ﺑﺪ ﻭﺃﻥ ﳒﻌﻠﻪ ﰲ ﻣﺘﻨﺎﻭﻝ ﺇﺩﺭﺍﻙ ﺍﳌﺴﻠﻤﲔ‬
‫ﺍﳉﺪﺩ ﺍﳌﺘﺤﻮﻟﲔ ﺇﻟﻴﻪ ﻣﻦ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻇﻠﺖ ﻏﺎﻟﺒﻴﺘﻬﻢ ﺗﻌﺎﱐ ﻭﻻ ﺗﺰﺍﻝ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﻫﺬﺍ ﺍﳊﻘﻞ‪،‬‬
‫ﺍﻟﺬﻱ ﻣﺜﻞ ﻏﺼﺔ ﰲ ﺣﻠﻮﻗﻬﻢ ﻭﻋﺎﺋﻘﺎﹰ ﻣﻨﻐﻠﻘﺎﹰ ﻋﻠﻰ ﺗﻔﻜﲑﻫﻢ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺣﺎﺭﻭﺍ ﰲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺑﻌﺾ ﻣﺴﻠﻤﺎﺗﻪ ﺍﻟﱵ ﻻ‬
‫ﺗﻘﺒﻞ ‪‬ﺎ ﻋﻘﻮﳍﻢ ﳌﺨﺎﻟﻔﺔ ﳏﺘﻮﺍﻫﺎ ﺍﻟﻌﻴﺎﱐ ﻟﻮﺍﻗﻊ ﲡﺮﺑﺘﻬﻢ ﻭﻳﻘﻴﻨﻬﻢ‪ ،‬ﻓﺄﻟﺒﺴﻬﻢ ﺍﳊﺪﻳﺚ ﺷﻜﺎﹰ ﻭﺭﻳﺒﺔ ﺑﺪﻝ ﺃﻥ ﳝﺪﻫﻢ ﺑﺎﻟﻴﻘﲔ‬
‫ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﺑﻞ ﺭﲟﺎ ﻛﺎﻥ ﺳﺒﺒﺎﹰ ﰲ ﺍﺭﺗﺪﺍﺩ ﺑﻌﻀﻬﻢ ﻋﻦ ﺍﻟﺪﻳﻦ ﻭﲢﻮﻳﻞ ﻭﺟﻬﺘﻬﻢ ﻭﺟﻬﺔ ﺃﺧﺮﻯ !‬
‫ﻭﺍﻟﺮﺯﻳﺔ ﻛﻞ ﺍﻟﺮﺯﻳﺔ ﻫﻲ ﺃﻧﻪ ﱂ ﻳﻔﻜﺮ ﺷﺨﺺ‪ ،‬ﺃﻭ ﻫﻴﺌﺔ‪ ،‬ﺃﻭ ﻣﺆﺳﺴﺔ‪ ،‬ﰲ ﺗﺬﻟﻴﻞ ﺍﳊﺪﻳﺚ ﳍﺆﻻﺀ ﻛﻲ ﻳﺴﺘﺴﻴﻐﻮﻩ ﺃﻭﻻﹰ‪ ،‬ﻗﺒﻞ‬
‫ﺃﻥ ﳚﺘﻬﺪﻭﺍ ﰲ ﺟﻌﻠﻪ ﻳﺘﺒﻮﺃ ﺍﳌﻜﺎﻧﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻪ‪ ،‬ﻣﺎ ﻓﻌﻠﺖ ﺷﻌﻮﺏ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻨﻬﺮ ﰲ ﺻﺪﺭ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻭﻫﻲ ﺍﻟﺜﻠﻤﺔ ﺍﻟﱵ ﺳﻨﺤﺎﻭﻝ ﺳﺪﻫﺎ ﰲ "ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ" ﺍﳌﺘﻮﺝ ﳍﺬﻩ ﺍﻟﺒﺤﻮﺙ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
 ‫ﺍﻟﺒﺤﺚ ﺍﻟﺨﺎﻣﺲ‪ :‬ﻧﺤﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ‬
‫ﻓﻲ ﺍﻟﺼﺤﺔ ﺍﻟﺨﺒﺮﻳﺔ‬

‫ﺟﺮﻯ ﺍﻟﻌﺮﻑ ﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻮﺿﻌﻴﺔ ﻭﰲ ﺃﻱ ﻋﻠﻢ ﻣﻮﺿﻮﻋﻲ ﻳﺴﺘﺤﻖ ﲪﻞ ﻫﺬﺍ ﺍﻟﻠﻘﺐ‪ ،‬ﻭ"ﻋﻠﻢ ﺍﳊﺪﻳﺚ" ﻟﻴﺲ ﺑﺪﻋﺎﹰ ﰲ ﻫﺬﺍ‪،‬‬
‫ﺃﻥ ﻳﺆﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻞ ﻣﺎ ﺃﺛﲑ ﺣﻮﻝ ﺍﳊﻘﻞ ﻣﻦ ﺇﺷﻜﺎﻟﻴﺎﺕ ﺃﻭ ﺍﻧﺘﻘﺎﺩﺍﺕ ﻗﺒﻞ ﺍﻟﺘﻔﻜﲑ ﺑﺎﻟﻘﻴﺎﻡ ﲟﺮﺍﺟﻌﺔ ﺟﺬﺭﻳﺔ ﻭﺷﺎﻣﻠﺔ‬
‫ﻟﻠﺤﻘﻞ ﰲ ﳏﺎﻭﻟﺔ ﻹﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻗﻮﺍﻋﺪﻩ ﻋﻠﻰ ﺃﺳﺲ ﺟﺪﻳﺪﺓ ﺃﻛﺜﺮ ﺻﻤﻮﺩﺍﹰ ﻭﺻﻼﺑﺔ ﺃﻣﺎﻡ ﺍﻟﺘﺨﻄﺌﺎﺕ ﻭﺍﻟﻨﻘﺎﺋﺾ ﺍﻟﱵ‬
‫ﻋﻜﺮﺕ ﻋﻠﻴﻪ ﺻﻔﻮﻩ‪ ،‬ﺑﻞ ﻭﻛﻞ ﲣﻄﺌﺔ ﳏﺘﻤﻠﺔ ﺃﻭ ﻣﺘﻮﻗﻌﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﺃﻭ ﺍﳌﻨﻈﻮﺭ‪ ،‬ﲝﺴﺐ ﻣﺎ ﻳﺘﻴﺤﻪ ﺍﻟﺘﻮﻗﻊ‬
‫ﺍﻻﺳﺘﺸﺮﺍﰲ ﺍﳌﺴﺘﻘﺒﻠﻲ ﻟﻠﺤﻘﻞ‪ ،‬ﺑﻐﺮﺽ ﺇﻟﻐﺎﺀ ﺃﻭ ﲡﺎﻭﺯ ﻛﻞ ﻣﺎ ﺃﺛﲑ ﺣﻮﻝ ﺍﳊﻘﻞ ﻣﻦ ﻗﺒﻞ‪.‬‬
‫ﻓﺎﳌﺮﺍﺟﻌﺎﺕ ﺍﻟﺪﻭﺭﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﻠﻮﻡ ﻟﻴﺴﺖ ﺗﺮﻓﺎﹰ ﻓﻜﺮﻳﺎﹰ‪ ،‬ﺑﻞ ﺇﻛﺴﲑ ﺗﺸﺒﻴﺐ ﻭﲡﺪﻳﺪ ﳍﺎ‪ ،‬ﲝﻴﺚ ﻣﺎ ﺃﻥ ﻳﺘﻮﻗﻒ ﺣﻘﻞ ﻋﻦ‬
‫ﲡﺪﻳﺪ ﻧﻔﺴﻪ‪ ،‬ﺣﱴ ﻳﻜﻮﻥ ﺫﻟﻚ ﺇﻳﺬﺍﻧﺎﹰ ﺑﻘﺮﺏ ﻧﻌﻴﻪ ﻭﺩﺧﻮﻟﻪ ﻣﺮﺣﻠﺔ ﺍﻟﺮﻛﻮﺩ ﻭﺍﳉﻤﻮﺩ ﺍﳌﻔﻀﻴﺔ ﺑﻪ ﺣﺘﻤﺎﹰ ﺇﱃ ﺍﻟﺘﻘﺎﻋﺪ ﰲ‬
‫ﻣﺘﺤﻒ ﻋﺎﺩﻳﺎﺕ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﻭﻗﺪ ﻣﺮ ﺑﻨﺎ ﺃﻥ ﻫﺬﺍ ﻛﺎﻥ ﻗﺪﺭ ﺣﻘﻠﻲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻭﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ "ﻋﻠﻢ ﺍﳊﺪﻳﺚ" ﻭ"ﻋﻠﻢ ﺍﻟﻔﻘﻪ"‪ ،‬ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻨﺎ ﻣﻦ ﻭﺻﻒ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ )ﺕ‪ 388 :‬ﻫـ( ﰲ‬
‫"ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ" ﻟﺸﺎﻛﻠﺔ ﻓﻘﻬﺎﺀ ﻭﳏﺪﺛﻲ ﻋﺼﺮﻩ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻣﺎ ﺳﱪﻧﺎﻩ ﳓﻦ ﺑﺄﻧﻔﺴﻨﺎ ﻣﻦ ﺧﻼﻝ ﺍﻟﺒﺤﻮﺙ ﺍﻷﺭﺑﻌﺔ ﺍﳌﻤﻬﺪﺓ‬
‫ﳍﺬﺍ ﺍﻟﺒﺤﺚ ﺍﻷﺧﲑ ﺍﻟﺬﻱ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﰒ ﻣﻦ ﺧﻼﻝ ﺳﻠﺴﻠﺔ ﲝﻮﺛﻨﺎ ﺍﻟﺜﻼﺛﺔ ﻋﺸﺮ‪" :‬ﺻﻨﺎﻋﺔ ﺍﻟﻔﻘﻪ‪ :‬ﺩﻓﺎﺗﺮ ﺍ‪‬ﺘﻬﺪ ﺍﳌﻨﻈﻮﺭﻱ‬
‫ﺍﳌﻌﺎﺻﺮ " ]ﺃﻧﻈﺮ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻨﻬﺎ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ ‪ ،[http://www.alhiwar.org‬ﻳﻨﻄﺒﻖ ﻋﻠﻴﻬﻤﺎ ﺍﺳﻢ "ﻋﻠﻮﻡ ﻣﺘﺤﻒ" ﻭﻻ‬
‫ﻓﻜﺎﻙ‪ ،‬ﻣﺎﺩﺍﻣﺎ ﱂ ﻳﺘﺠﺪﺩ ﻓﻴﻬﻤﺎ ﻗﻮﻝ ﳌﻌﺘﱪ ﻳﻌﺘﺪ ﺑﻌﻘﻠﻪ ﺃﻭ ﺑﻌﻠﻤﻪ ﻣﻦ ﺩﺍﺧﻞ ﺍﳌﻨﻈﻮﺭﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻭﻣﻨﺬ ﺍﻹﻣﺎﻡ ﺃﰊ ﳏﻤﺪ‬
‫ﻋﻠﻲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﺰﻡ ﺍﻷﻧﺪﻟﺴﻲ )‪ 383‬ﻫـ ‪ 456 -‬ﻫـ( ﳎﺪﺩ ﺍﻟﻘﻮﻝ ﺏ "ﺍﻟﻈﺎﻫﺮ"‪ ،‬ﻭﺍﻹﻣﺎﻡ ﺃﰊ ﺇﺳﺤﺎﻕ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺑﻦ ﳏﻤﺪ ﺍﻟﻠﺨﻤﻲ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﻟﺸﺎﻃﱯ )ﺕ‪ 790 :‬ﻫـ( ﳎﺪﺩ ﺍﻟﻘﻮﻝ ﺏ "ﺍﳌﻘﺎﺻﺪ"‪،‬‬
‫ﻭﺗﻨﺒﻊ ﺍﻟﻘﻴﻤﺔ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻟﺸﻬﺎﺩﺓ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺍﺟﻊ‪ ،‬ﰲ ﻛﻮ‪‬ﺎ ﲢﺪﺩ ﰲ ﺍﻟﺰﻣﺎﻥ ﻣﱴ ﺑﺪﺃ ﺍﻟﺘﺼﺪﻉ ﻭﺍﻟﺘﺮﻫﻞ‬
‫ﻳﻄﺮﺃ ﻋﻠﻰ ﺣﻘﻠﲔ ﺭﺋﻴﺴﻴﲔ ﻣﻦ ﺣﻘﻮﻝ ﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﻮﺻﻒ ﺍﻟﺪﻗﻴﻖ ﻣﻦ ﻃﺮﻑ ﻣﺘﺨﺼﺺ ﻟﻨﻮﻉ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺍﻋﺘﺮﺕ‬
‫ﺍﳌﺸﺘﻐﻠﲔ ﻓﻴﻬﻤﺎ‪ ،‬ﲝﻴﺚ ﺃﻥ ﻛﻞ ﻣﺎ ﺳﻴﺤﻞ ﺑﺎﳊﻘﻠﲔ ﻻﺣﻘﺎﹰ ﻣﻦ ﺃﺩﻭﺍﺀ ﻛﺎﻟﻀﻤﻮﺭ‪ ،‬ﻭﺍﻻﻧﻜﻤﺎﺵ‪ ،‬ﻭﻏﻠﺒﺔ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺒﻼﻫﺔ‬
‫ﻭﺍﻟﺘﻘﻠﻴﺪ ﺍﻟﺒﻠﻴﺪ ﻋﻠﻰ ﺍﻹﺑﺪﺍﻉ ﺍﳌﻨﺘﺞ ﺃﻭ ﺍﳌﺜﻮﺭ ﻟﻠﺤﻘﻠﲔ‪ ،‬ﻭﺷﻴﻮﻉ ﺍﳊﺸﻮ ﺍﳌﻬﺘﺮﺉ ﺑﺪﻝ ﺍﻹﳒﺎﺯ‪...،‬ﺍﱁ‪ .‬ﺗﻌﺘﱪ ﻛﻠﻬﺎ ﻧﺘﺎﺋﺞ‬
‫ﻣﻨﻄﻘﻴﺔ ﳌﺎ ﺷﺨﺺ ﺍﳋﻄﺎﰊ ﻭﲢﺼﻴﻼﺕ ﺣﻮﺍﺻﻞ ﺿﻤﻦ ﺻﲑﻭﺭﺓ ﻗﺎﻫﺮﺓ ﻻ ﺍﻧﻔﻜﺎﻙ ﻣﻨﻬﺎ ﻭﻻ ﺍﻧﻔﻼﺕ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪2‬‬

‫ﻭﱂ ﻳﻜﻦ ﻏﺮﻳﺒﺎﹰ ﻭﻻ ﺷﺎﺫﺍﹰ ﲟﻘﻴﺎﺱ ﺍﻟﻌﺼﺮ ﻭﻧﺒﻀﻪ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﻣﻦ ﺍﻧﺘﺴﺒﻮﺍ ﳊﻘﻞ "ﺍﳊﺪﻳﺚ" ﰲ ﻋﺼﺮ ﺍﳋﻄﺎﰊ ﻭﺑﻌﺪﻩ‬
‫ﺑﺮﻋﻮﺍ ﻓﻘﻂ ﰲ ﺗﺪﺍﻭﻝ ﺍﻟﻀﻌﻴﻒ ﻭﺍﻟﺘﻮﺳﻊ ﻓﻴﻪ ﻭﺍﻟﺘﻌﺎﱂ ﺑﻪ ﻭﺍﻹﻏﺮﺍﺏ ﺑﻪ ﻋﻠﻰ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺣﱴ ﺃﻥ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴﱵ )ﺕ‪:‬‬
‫‪ 354‬ﻫـ( ﺳﻴﻌﺪﺩ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳌﺒﻜﺮ‪ ،‬ﺗﺴﻌﺎﹰ ﻭﺃﺭﺑﻌﲔ ﻗﺴﻤﺎﹰ ﻣﻦ ﺃﻗﺴﺎﻡ ﺍﻟﻀﻌﻴﻒ ﻟﻮﺣﺪﻩ!‪.‬‬
‫ﻭﻧﺎﻫﻴﻚ ‪‬ﺎ ﺻﻨﺎﻋﺔ ﰲ ﺍﻟﺘﻠﻔﻴﻖ ﻭﺃﻛﺜﺮ ﻣﻦ ‪ % 95‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻫﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻀﺮﺏ !‬
‫ﻭﱂ ﳜﺘﻠﻒ ﺍﻷﻣﺮ ﻣﻊ ﺍﻟﻔﻘﻬﺎﺀ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻛﻞ ﻣﻦ ﺍﻧﺘﺴﺒﻮﺍ ﻟﻠﻔﻘﻪ ﻣﺎ ﺑﻌﺪ ﺍﳋﻄﺎﰊ‪ ،‬ﺧﻼ ﺑﻌﺾ ﺍﻟﻨﻮﺍﺑﻎ ﺍﻟﺘﻘﻮﳝﻴﲔ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﻳﺘﺠﺎﻭﺯ ﻋﺪﺩﻫﻢ ﻋﺪﺩ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﻋﻠﻰ ﻣﺪﻯ ﺍﻟﻌﺸﺮﺓ ﺍﻟﻘﺮﻭﻥ ﺍﻟﺘﺎﻟﻴﺔ }ﺍﻧﻈﺮ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﺳﻠﺴﻠﺘﻨﺎ‪" :‬ﺻﻨﺎﻋﺔ‬
‫ﺍﻟﻔﻘﻪ‪ :‬ﺩﻓﺎﺗﺮ ﺍ‪‬ﺘﻬﺪ ﺍﳌﻨﻈﻮﺭﻱ ﺍﳌﻌﺎﺻﺮ" ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ{‪ ،‬ﻣﺎ ﻛﺎﻥ ﰲ ﻭﺳﻌﻬﻢ ﻭﰲ ﺍﳌﻄﻠﻖ ﺃﻥ ﻳﻀﻴﻔﻮﺍ ﻣﻦ ﺟﺪﻳﺪ ﺇﱃ ﺍﳊﻘﻞ‪،‬‬
‫ﺑﻌﺪ ﺃﻥ ﻗﻄﻌﻮﺍ ﺣﺒﻠﻬﻢ ﺍﻟﺴﺮﻱ ﺑﺎﳊﺪﻳﺚ‪ ،‬ﺷﺮﻳﺎﻥ ﺣﻴﺎﺓ ﺣﻘﻠﻬﻢ‪ ،‬ﻭﻣﺘﻨﻔﺴﻬﻢ‪ ،‬ﻭﺍﳌﱪﺭ ﻟﻮﺟﻮﺩﻫﻢ ﺑﺎﻷﺳﺎﺱ ﻟﻴﺴﻴﺦ ﺍﳊﻘﻞ‪،‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﳌﺒﻜﺮ‪ ،‬ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﳉﻤﻮﺩ ﺍﻵﺳﻦ ﻟﻴﻈﻞ ﻳﺘﺠ‪ ‬ﹾﻠﺠ‪‬ﻞﹸ ﻓﻴﻪ ﻭﺇﱃ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﻟﺬﻟﻚ ﻭﺟﺪﻧﺎﻫﻢ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﻟﻘﻄﻴﻌﺔ‪ ،‬ﺇﺧﻮﺍﻥ ﺃﻫﻮﺍﺀ ﻭﺃﺻﺤﺎﺏ ﺩﻋﺎﻭﻯ ﻋﺮﻳﻀﺔ ﰲ "ﺗﻌﻠﻴﻞ" ﻛﻞ ﺷﺎﺫﺓ ﻭﻓﺎﺫﺓ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﺑﺪﻋﻮﻯ ﺍﻟﻌﻘﻼﻧﻴﺔ ﻭﺍﳌﻨﻄﻖ‪ ،‬ﺑﻴﻨﻤﺎ ﺑﺼﺎﺋﺮ ﺍﻟﻌﻘﻞ ﻓﻴﻬﻢ ﻣﻔﻘﻮﺩﺓ ﻭﻣﺎ ﻛﺎﻧﻮﺍ ﻳﺴﻤﻮﻧﻪ ﻣﻨﻄﻘﺎﹰ‪ ،‬ﻭﺃﻛﺜﺮﻩ ﻣﺄﺧﻮﺫ ﻋﻦ‬
‫ﺍﻹﻏﺮﻳﻖ‪ ،‬ﱂ ﳜﺮﺝ ﻋﻦ ﻛﻮﻧﻪ ﺛﺮﺛﺮﺓ ﻳﺘﺴﺎﻣﻰ ‪‬ﺎ ﺍﳌﺘﺤﺬﻟﻘﻮﻥ ﻓﻼ ﻳﺰﺩﺍﺩﻭﻥ ‪‬ﺎ ﺳﻮﻯ ﺧﺴﺔ ﻭﺣﻄﺔ ﻭﺍﻧﻜﺴﺎﺭﺍﹰ‪.‬‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻋﻠﻰ ﻣﺮﻣﻰ ﻗﺮﻭﻥ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺘﺨﻠﻒ ﻭﺍﻻﳓﻄﺎﻁ‪ ،‬ﱂ ﳒﺪ ﻣﻦ ﺑﻴﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﺴﻌﻲ ﻟِ ‪‬ﻤﺠ‪‬ﺪٍ ﻣ‪‬ﺆ‪‬ﺛﱠﻞٍ ﰲ ﺍﳊﻘﻞ‪ ،‬ﻭﻻ ﻣﻦ‬
‫ﻛﺎﻥ ﻣﻨﻬﻢ ﺃﻫﻞ ﰲ ﺃﻥ ﳚﻤﻊ ﰲ ﺷﺨﺼﻪ ﺑﲔ ﺣﺪﻳﺚ ﺭﺳ‪‬ﻮﻝ ﺍﻟﻠﹼﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺍﻟﻔﻘﻪ‪ ,‬ﺧﺼﻮﺻﺎﹰ ﻭﺣﺠﺎﺏ‪ ‬ﺍﻟﺘﻘﻠﻴﺪ‬
‫ﻋﻠﻴﻬﻢ ﻣﻀﺮﻭﺏ‪ .‬ﻭﺫﻳﻠﻪ ﻋﻠﻴﻬﻢ ﺳﺎﺑﻞ ﻣﻨﺪﻭﺡ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻓﺮﻍ ﺟﺮﺍ‪‬ﻢ ﻣﻦ ﺍﻟﺰﺍﺩ ﺍﳊﺪﻳﺜﻲ ﻭﺍﻟﺘﻔﻘﻪ ﻓﻴﻪ‪ ،‬ﻭﺻﺎﺭﺕ ﻃﻮﺍﺣﻨﻬﻢ‬
‫ﺗﺪﻭﺭ ﺭﺣﺎﻫﺎ ﺑﺪﻭﻥ ﺣﺐ ﺗﻄﺤﻨﻪ‪ ،‬ﻭﺩﻗﻴﻘﻬﻢ ﻳ‪‬ﻠﺖ ﻣﻦ ﺩﻭﻥ ﻣﺎﺀ‪ ،‬ﺣﺎﻝ ﻣﺎ ﳚﺪ ﺍﳌﺮﺀ ﰲ ﻣﺆﻟﻔﺎﺕ ﺃﰊ ﺣﺎﻣﺪ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﻐﺰﺍﱄ ﺍﻟﻄﻮﺳﻲ )ﺕ‪ 505 :‬ﻫـ( ﺍﳌﺪﻏﻮﻟﺔ ﺑﺎﻟﺘﺼﻮﻑ ﻭﺍﻷﺳﻄﺮﺓ ﻭﺍﳋﺮﺍﻓﺔ‪ ،‬ﺃﻭ ﻋﻨﺪ ﺃﰊ ﺍﻟﻮﻟﻴﺪ ﳏﻤﺪ ﺑﻦ ﺃﲪﺪ‪ :‬ﺍﺑﻦ ﺭﺷﺪ‬
‫ﺍﳊﻔﻴﺪ ﺍﻟﻘﺮﻃﱯ )ﺕ‪ 595 :‬ﻫـ( ﺍﳌﺪﻏﻮﻟﺔ ﺑﻔﻠﺴﻔﺔ ﺍﳌﻌﻠﻢ ﺍﻷﻭﻝ‪.‬‬
‫ﻻ ﻫﺎ ﺍﷲ ﻣﺎ ﻫﺬﻩ ﲝﺎﻝ ﻝ ""ﺍﶈﺪﺙ" ﺍﳊﺎﺭﺱ ﻟﻠﻤﺮﺟﻌﻴﺔ ﻭﺍﳌﺴﺘﺄﻣﻦ ﻋﻠﻰ ﺍﳌﻨﻈﻮﺭﻳﺔ‪ ،‬ﻭﻻ ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ "ﺍﻟﻔﻘﻴﻪ"‬
‫ﺍﳌﱰﻝ ﻷﺣﻜﺎﻡ ﺍﷲ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ ﺍﻟﻌﻴﺎﻧﻴﺔ ﻭﺍﳌﻬﻨﺪﺱ ﺍﳌﺆﻃﺮ ﻟﺴﻠﻮﻙ ﺍ‪‬ﺘﻤﻊ ﻋﻠﻰ ﺑﻴﻨﺔ ﻣﻦ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻭﻫﺪﻱ ﻣﻦ ﺗﺒﻴﺎﻥ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﺍﻟﻮﺻﺎﻝ ﺑﲔ ﺍﳊﻘﻠﲔ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻻ ﳚﻤﻊ ﺑﻴﻨﻬﻤﺎ ﺟﺎﻣﻊ ﺍﻟﻠﻬﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﻟﺒﻼﻫﺔ ﺍﻟﺰﺍﺋﺪﺓ‬
‫ﻋﻦ ﺍﳊﺪ ﰲ ﺍﳌﺸﺘﻐﻠﲔ ﰲ ﺍﳊﻘﻠﲔ‪ ،‬ﻭﺍﻻﺟﺘﺮﺍﺭ ﺍﻟﺬﻱ ﻻ ﻳﻜﻞ ﻭﻻ ﳝﻞ ﻣﻦ ﺗﻜﺮﺍﺭ ﻧﻔﺴﻪ ﺟﻴﻼﹰ ﺑﻌﺪ ﺟﻴﻞ‪ ،‬ﻭﺍﻟﺪﻭﺭﺍﻥ ﰲ‬
‫ﺍﻟﻔﺮﺍﻍ ﺑﻔﻠﻲ ﺭﺃﺱ ﺍﻷﺻﻠﻊ ﲝﺜﺎﹰ ﻋﻤﺎ ﻟﻴﺲ ﻓﻴﻪ ﺑﺎﻟﺒﺪﺍﻫﺔ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﻊ ﺃﻱ ﳏﺪﺙ ﺑﺴﺎﺑﻘﺔ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺃﻥ ﻳﺴﺘﻐﲏ ﻋﻦ ﻋﻠﻤﻲ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺻﻮﻝ ﰲ ﻓﻬﻢ ﻣﺘﻮﻧﻪ ﺍﳌﺘﱰﻟﺔ‬
‫ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﳊﻘﻠﲔ‪ ،‬ﻭﺇﻻ ﺻﺎﺭ ﲟﺜﺎﺑﺔ ﺍﳊﻤﺎﺭ ﺍﻟﺬﻱ ﳛﻤﻞ ﺍﻷﺳﻔﺎﺭ ﲝﺴﺐ ﻧﻌﺖ ﺍﻟﻘﺮﺁﻥ ﳌﻦ ﻫﺬﻩ ﺷﺎﻛﻠﺘﻪ‪ ،‬ﻓﻬﻮ ﺃﺣﻮﺝ‬
‫ﺍﻟﻴﻮﻡ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﻟﺪﺭﺍﻳﺔ‪ ،‬ﺇﱃ ﺗﻘﻮﻳﺔ ﺯﺍﺩﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ ﻭﺇﻻ ﺟﻌﻞ ﻣﻦ ﻧﻔﺴﻪ ﺃﺿﺤﻮﻛﺔ ﻟﻠﻌﻘﻼﺀ ﻭﻫﺰﺃﺓ ﻟﺘﻨﺬﺭ‬
‫ﺍﻟﺼﺒﻴﺎﻥ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻣﺜﻠﻨﺎ ﻟﺬﻟﻚ ﺑﺒﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ ﰲ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺣﺎﻛﻤﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﺎﻟﻌﻲ ﺍﳌﺰﻣﻦ ﰲ ﻓﻚ ﻃﻼﺳﻢ‬
‫ﺍﳌﺘﻮﻥ ﺍﻟﱵ ﺗﻈﻞ ﻣﻨﻐﻠﻘﺔ ﻋﻠﻴﻪ ﻻ ﲡﻮﺩ ﻋﻠﻴﻪ ﺑﺴﺮ ﻭﻻ ﺗﻜﺸﻒ ﻟﻪ ﻋﻦ ﻣﻜﻨﻮﻥ‪ ،‬ﻟﻴﻨﻘﻠﺐ ﺍﳊﻘﻞ ﻋﻠﻰ ﻳﺪﻳﻪ ﺇﱃ ﺷﻜﻠﻴﺎﺕ‬
‫ﻭﻗﻮﺍﻟﺐ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﻘﻮﺍﻟﺐ ﻟﻌﺒﺔ ﺷﻄﺮﻧﺞ ﻣﻨﻬﺎ ﺑﻔﻘﻪ ﺍﳊﺪﻳﺚ‪.‬‬
‫ﰒ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﺴﻊ ﺍﻟﻔﻘﻪ ﺳﻮﺍﺀ ﻗﺒﻞ "ﺍﻟﺮﺳﺎﻟﺔ" ﻭﺑﻌﺪﻫﺎ ﺃﻥ ﻳﺴﺘﻘﻞ ﻋﻦ ﺍﳊﺪﻳﺚ‪ ،‬ﳌﺎ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻭﺷﺎﺋﺞ ﺍﻟﻘﺮﺍﺑﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ‬
‫ﺃﺩﻟﺔ ﺍﻟﻔﻘﻪ ﺍﻹﲨﺎﻟﻴﺔ ﻭﺍﻟﺘﻔﺼﻴﻠﻴﺔ ﻻ ﺗﺴﺘﻘﻴﻢ ﺳﻮﻯ ﺑﺎﺳﺘﻴﻌﺎﺏ ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﺑﺖ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﺑﺼﻔﺘﻪ‬
‫‪3‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﺍﳊﺎﻣﻞ ﳌﺘﻮﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻭﻣﻮﺿﻮﻋﺎ‪‬ﺎ‪ ،‬ﺗﺮﻯ ﻓﻬﻞ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﳚﺘﻬﺪ‪ ،‬ﲟﻌﺰﻝ ﻋﻦ ﻫﺬﺍ ﺍﳌﻌﲔ‪ ،‬ﻟﻴﻨﺘﺞ ﺷﺒﻪ ﻓﻘﻪ ﻫﻮ‬
‫ﺑﺎﻟﻘﺎﻧﻮﻥ ﺍﻟﻮﺿﻌﻲ ﺃﻭﱃ‪ ،‬ﻭﻻ ﳝﺖ ﺇﱃ ﺍﻹﺳﻼﻡ ﺑﺼﻠﺔ !؟‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ‪ ،‬ﻓﻤﺮﺍﺟﻌﺔ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ ﻭﻏﺮﺑﻠﺘﻪ ﳑﺎ ﻟﻴﺲ ﻣﻨﻪ‪ ،‬ﺗﺴﺘﺪﻋﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﻓﻚ ﻏﺰﻝ ﻛﻞ ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﻔﻘﻬﻴﺔ ﺍﻟﻘﺪﳝﺔ‬
‫ﺍﳌﺪﻏﻮﻟﺔ ﺑﺎﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ‪ ،‬ﻭﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺘﻬﺎ ﺑﺪﻭﺭﻫﺎ ﻋﻠﻰ ﺃﺳﺲ ﺟﺪﻳﺪﺓ ﺃﻛﺜﺮ ﺻﻼﺑﺔ ﻭﺗﺴﺎﻭﻗﺎﹰ ﻣﻊ ﺍﳌﺮﺟﻌﻴﺔ‬
‫ﻭﺍﳌﻨﻈﻮﺭﻳﺔ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﳌﺮﺍﺟﻌﺔ ﺗﺄﺧﺮﺕ ﻛﺜﲑﺍﹰ ﻋﻦ ﺯﻣﺎ‪‬ﺎ ﻫﻲ ﺍﻷﺧﺮﻯ ﻣﺎﺩﺍﻡ ﻧﺺ ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ‪ ،‬ﺍﻟﺬﻱ ﻧﻌﻴﺪ ﻗﺮﺍﺀﺓ‬
‫ﺇﺣﺪﻯ ﻓﻘﺮﺍﺗﻪ ﳎﺪﺩﺍﹰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﻟﺮﺍﻫﻨﻴﺘﻬﺎ‪ ،‬ﻛﺎﻥ ﻳﺴﺘﻮﺟﺒﻬﺎ ﺑﺈﳊﺎﺡ ﻭﻣﻨﺬ ﺫﻟﻚ ﺍﻟﺰﻣﻦ ﺍﻟﻐﺎﺑﺮ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﺎﰊ‪:‬‬
‫ﺭﺃﻳﺖ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺯﻣﺎﻧﻨﺎ ﻗﺪ ﺣﺼﻠﻮﺍ ﺣﺰﺑﲔ‪ ،‬ﻭﺍﻧﻘﺴﻤﻮﺍ ﺇﱃ ﻓﺮﻗﺘﲔ‪ :‬ﺃﺻﺤﺎﺏ ﺣﺪﻳﺚ ﻭﺃﺛﺮ‪ ،‬ﻭﺃﻫﻞ ﻓﻘﻪ ﻭﻧﻈﺮ؛ ﻛﻞ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ‬
‫ﻻ ﺗﺘﻤﻴ‪‬ﺰ ﻋﻦ ﺃﺧﺘﻬﺎ ﰲ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻻ ﺗﺴﺘﻐﲏ ﻋﻨﻬﺎ ﰲ ﺩﺭﻙ ﻣﺎ ﺗﻨﺤﻮﻩ ﰲ ﺍﻟﺒﻐﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ؛ ﻷﻥ ﺍﳊﺪﻳﺚ ﲟﱰﻟﺔ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻷﺻﻞ‪ ،‬ﻭﺍﻟﻔﻘﻪ ﲟﱰﻟﺔ ﺍﻟﺒﻨﺎﺀ ﺍﻟﺬﻱ ﻫﻮ ﻟﻪ ﻛﺎﻟﻔﺮﻉ‪،‬‬
‫ﻭﻛﻞ ﺑﻨﺎﺀ ﱂ ﻳﻮﺿﻊ ﻋﻠﻰ ﻗﺎﻋﺪﺓ ﻭﺃﺳﺎﺱ ﻓﻬﻮ ﻣﻨﻬﺎﺭ‪،‬‬
‫ﻭﻛﻞ ﺃﺳﺎﺱ ﺧﻼ ﻋﻦ ﺑﻨﺎﺀ ﻭﻋﻤﺎﺭﺓ ﻓﻬﻮ ﻗﻔﺮ ﻭﺧﺮﺍﺏ‪.‬‬
‫ﻭﻟﻮ ﱂ ﺗﻜﻦ ﻟﻠﻤﺮﺍﺟﻌﺎﺕ ﺍﻟﺪﻭﺭﻳﺔ ﺳﻮﻯ ﻫﺎﺗﲔ ﺍﻟﻨﺘﻴﺠﺘﲔ ﺍﻹﳚﺎﺑﻴﺘﲔ‪ ،‬ﻟﻠﺠﺄ ﺍﳌﺮﺀ ﺇﻟﻴﻬﺎ ﺑﺪﻭﻥ ﺗﺮﺩﺩ ﲟﻨﺎﺳﺒﺔ ﻭﺑﻐﲑ ﻣﻨﺎﺳﺒﺔ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪4‬‬

‫ﻓﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻤﺆﺳﺴﺔ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﻟﺤﺪﻳﺜﻴﺔ‬

‫‪]æ†Ö]ÄÚíÖçq‬‬
‫‪íénè‚£]íérãßÛÖêÃÊ^Ö]‹è…càe‚ÛØé‘`i‬‬
‫ﺁﺛﺮﻧﺎ ﺃﻥ ﻧﺴﺮﺩ ﻫﻨﺎ ﻧﺼﺎﹰ ﻣﺆﺳﺴﺎﹰ ﻟﻠﻤﻨﻬﺠﻴﺔ ﺍﳊﺪﻳﺜﻴﺔ ﺑﺄﻛﻤﻠﻪ‪ ،‬ﻟﻨﺘﺨﺬ ﻣﻨﻪ ﺇﻃﺎﺭﺍﹰ ﻭﺧﻄﺎﻃﺔ ﳌﺮﺍﺟﻌﺘﻨﺎ ﺍﻟﻼﺣﻘﺔ ﻟﻠﺤﻘﻞ‪،‬‬
‫ﻭﻟﻴﻜﻮﻥ ﺃﳕﻮﺫﺟﺎﹰ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﳌﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﻋﻠﻴﻪ ﺍﳌﺮﺍﺟﻌﺔ ﺍﻟﱵ ﺗﺮﻣﻢ ﺍﻟﺒﻨﺎﺀ ﺩﻭﻥ ﺃﻥ ﺗﻨﺴﻔﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﳏﻤﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 204 :‬ﻫـ( ﰲ‪" :‬ﺍﻟﺮﺳﺎﻟﺔ" )‪ (383 - 369 :1‬ﰲ ﺑﺎﺏ "ﺧﱪ ﺍﻟﻮﺍﺣﺪ"‪:‬‬
‫‪ -‬ﻗﺎﻝ ﱄ ﻗﺎﺋﻞ‪ :‬ﺍﺣ‪‬ﺪ‪‬ﺩ‪ ‬ﱄ ﺃﻗﻞﱠ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﺍﳊﺠﺔ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺣﱴ ﻳ‪‬ﺜﹾﺒ‪‬ﺖ‪ ‬ﻋﻠﻴﻬﻢ ﺧﱪ‪ ‬ﺍﳋﺎﺻ‪‬ﺔ‪.‬‬
‫‪ -‬ﻓﻘﻠﺖ )ﺍﻟﺸﺎﻓﻌﻲ(‪ :‬ﺧﱪ‪ ‬ﺍﻟﻮﺍﺣﺪ ﻋﻦ ﺍﻟﻮﺍﺣﺪ ﺣﱴ ﻳ‪‬ﻨ‪‬ﺘ‪‬ﻬ‪‬ﻰ ﺑﻪ ﺇﱃ ﺍﻟﻨﱯ ﺃﻭ ﻣ‪‬ﻦ‪ ‬ﺍﻧﺘﻬﻰ ﺑﻪ ﺇﻟﻴﻪ ﺩﻭﻧﻪ‪.‬‬
‫ﻭﻻ ﺗﻘﻮﻡ ﺍﳊﺠﺔ ﲞﱪ ﺍﳋﺎﺻﺔ ﺣﱴ ﻳ‪‬ﺠ‪‬ﻤ‪‬ﻊ‪ ‬ﺃﹸﻣﻮﺭﺍﹰ ﻣﻨﻬﺎ‪:‬‬
‫)‪ (1‬ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﺮﻫﺎ ﰲ ﺍﳊﺎﻣﻞ ﺃﻭ ﺍﻟﻨﺎﻗﻞ ﻟﻸﺧﺒﺎﺭ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻣ‪‬ﻦ‪ ‬ﺣﺪ‪‬ﺙﹶ ﺑﻪ ﺛِﻘﹶﺔﹰ ﰲ ﺩﻳﻨﻪ‪،‬‬ ‫ﺃ(‬
‫ﻣﻌﺮﻭﻓﺎﹰ ﺑﺎﻟﺼ‪‬ﺪﻕ ﰲ ﺣﺪﻳﺜﻪ‪،‬‬ ‫ﺏ(‬
‫ﻋﺎﻗِﻼﹶ ﻟِﻤ‪‬ﺎ ﻳ‪‬ﺤ‪ ‬ﺪﺙﹸ ﺑﻪ‪،‬‬ ‫ﺕ(‬
‫ﻋﺎﳌِﺎﹰ ﲟﺎ ﻳ‪‬ﺤﻴﻞ ﻣ‪‬ﻌ‪‬ﺎﻧِﻲ‪ ‬ﺍﳊﺪﻳﺚ ﻣِﻦ‪ ‬ﺍﻟﻠﻔﻆ ﻭﺃﻥ ﻳﻜﻮﻥ ﳑﻦ ﻳ‪‬ﺆ‪‬ﺩ‪‬ﻱ ﺍﳊﺪﻳﺚ ﲝﺮﻭﻓﻪ ﻛﻤﺎ ﺳ‪‬ﻤِﻊ‪ ‬ﻻ ﳛﺪﺙ ﺑﻪ ﻋﻠﻰ ﺍﳌﻌﲎ‬ ‫ﺙ(‬
‫ﻷﻧﻪ ﺇﺫﺍ ﺣﺪ‪‬ﺙ ﻋﻠﻰ ﺍﳌﻌﲎ ﻭﻫﻮ ﻏﲑ‪ ‬ﻋﺎﱂٍ ﲟﺎ ﻳ‪‬ﺤِﻴﻞﹸ ﺑﻪ ﻣﻌﻨﺎﻩ‪ :‬ﱂ ﻳ‪‬ﺪ‪‬ﺭِ ﻟﹶﻌ‪‬ﻠﱠﻪ‪ ‬ﻳ‪‬ﺤِﻴﻞ ﺍﳊﹶﻼﹶﻝﹶ ﺇﱃ ﺍﳊﺮﺍﻡ ﻭﺇﺫﺍ ﺃﺩ‪‬ﺍﻩ ﲝﺮﻭﻓﻪ ﻓﻠﻢ ﻳ‪‬ﺒ‪‬ﻖ‪ ‬ﻭﺟﻪ‪‬‬
‫ﻳ‪‬ﺨﺎﻑ ﻓﻴﻪ ﺇﺣﺎﻟﺘ‪‬ﻪ‪ ‬ﺍﳊﺪﻳﺚﹶ‪،‬‬
‫ﺣﺎﻓﻈﺎﹰ ﺇﻥ ﺣﺪ‪‬ﺙ ﺑﻪ ﻣِﻦ‪ ‬ﺣِﻔﹾﻈِﻪ ﺣﺎﻓﻈﺎﹰ ﻟﻜﺘﺎﺑﻪ ﺇﻥ ﺣﺪ‪‬ﺙ ﻣِﻦ‪ ‬ﻛﺘﺎﺑﻪ‪.‬‬ ‫ﺝ(‬
‫ﺇﺫﺍ ﺷ‪‬ﺮِﻙ‪ ‬ﺃﻫﻞﹶ ﺍﳊﻔﻆ ﰲ ﺣﺪﻳﺚ ﻭﺍﻓﹶﻖ‪ ‬ﺣﺪﻳﺜﹶﻬﻢ‪،‬‬ ‫ﺡ(‬
‫ﺑ‪‬ﺮِﻳ‪‬ﺎ ﻣِﻦ‪ ‬ﺃﻥﹾ ﻳﻜﻮﻥﹶ ﻣ‪‬ﺪ‪‬ﻟﱢﺴﺎﹰ ﻳ‪‬ﺤ‪ ‬ﺪﺙﹸ ﻋ‪‬ﻦ ﻣﻦ ﻟﻘﻲ ﻣﺎ ﱂ ﻳﺴﻤﻊ‪ ‬ﻣﻨﻪ ﻭﳛ ‪‬ﺪﺙﹶ ﻋﻦ ﺍﻟﻨﱯ ﻣﺎ ﳛﺪﺙ ﺍﻟﺜﻘﺎﺕ ﺧﻼﻓﹶﻪ ﻋﻦ ﺍﻟﻨﱯ‪،‬‬ ‫ﺥ(‬
‫ﻭﻳﻜﻮﻥﹸ ﻫﻜﺬﺍ ﻣ‪‬ﻦ‪ ‬ﻓﻮﻗﹶﻪ ﳑ‪‬ﻦ ﺣﺪ‪‬ﺛﻪ ﺣﱴ ﻳ‪‬ﻨ‪‬ﺘﻬ‪‬ﻰ ﺑﺎﳊﺪﻳﺚ ﻣ‪‬ﻮ‪‬ﺻ‪‬ﻮﻻﹰ ﺇﱃ ﺍﻟﻨﱯ ﺃﻭ ﺇﱃ ﻣ‪‬ﻦ‪ ‬ﺍﻧ‪‬ﺘﻬِﻲ‪ ‬ﺑﻪ ﺇﻟﻴﻪ ﺩﻭﻧﻪ‪ ،‬ﻷﻥﱠ ﻛﻞﱠ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‬
‫ﻣﺜﹾﺒِﺖ‪ ‬ﳌﻦ ﺣﺪ‪‬ﺛﻪ ﻭﻣﺜﺒﺖ ﻋﻠﻰ ﻣﻦ ﺣﺪ‪‬ﺙ ﻋﻨﻪ ﻓﻼ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﻐ‪‬ﻨ‪‬ﻰ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻤ‪‬ﺎ ﻭﺻﻔﹾﺖ‪.‬‬
‫)‪ (2‬ﰲ ﻛﻮﻥ ﺍﻟﻘﻴﺎﺱ ﺃﺿﻌﻒ ﻣﻦ ﺍﻷﺻﻞ‬
‫ﺿﺢ‪ ‬ﱄ ﻣِﻦ ﻫﺬﺍ ﺑﺸﻲﺀ ﻟﻌ‪‬ﻠﱢﻲ ﺃﻛﻮﻥﹸ ﺑﻪ ﺃﻋﺮ‪‬ﻑ‪ ‬ﻣِﻨ‪‬ﻲ ‪‬ﺬﺍ ﻟِﺨِﺒ‪‬ﺮ‪‬ﰐ ﺑﻪ ﻭﻗِﻠﱠﺔ ﺧﺒ‪‬ﺮ‪‬ﰐ ﲟﺎ ﻭﺻﻔﹾﺖ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ؟‬
‫‪ -‬ﻓﻘﺎﻝ‪ :‬ﻓﺄﻭ‪ِ ‬‬
‫‪ -‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺃﺗﺮﻳﺪ ﺃﻥ ﺃﺧﱪﻙ ﺑﺸﻲﺀ ﻳﻜﻮﻥ ﻫﺬﺍ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻴﻪ ؟‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪.‬‬
‫‪5‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫‪ -‬ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺃﺻﻞﹲ ﰲ ﻧﻔﹾﺴِﻪِ ﻓﻼ ﻳﻜﻮﻥ ﻗﻴﺎﺳﺎﹰ ﻋﻠﻰ ﻏﲑﻩ ﻷﻥ ﺍﻟﻘﻴﺎﺱ ﺃﺿ‪‬ﻌ‪‬ﻒ‪ ‬ﻣِﻦ ﺍﻷﺻ‪‬ﻞ‪.‬‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻓﻠﺴ‪‬ﺖ‪ ‬ﺃﺭﻳﺪ ﺃﻥ ﲡﻌﻠﻪ ﻗﻴﺎﺳﺎﹰ ﻭﻟﻜﻦ‪ ‬ﻣ‪‬ﺜﱢﻠﹾﻪ ﱄ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍﻟﱵ ﺍﻟﻌِﻠﹾﻢ ‪‬ﺎ ﻋﺎﻡ‪.‬‬
‫)‪ (3‬ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺇﺧﺒﺎﺭ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﺪﻟﻴﺔ‬
‫‪ -‬ﻗﻠﺖ‪ :‬ﻗﺪ ﳜﺎﻟﻒ ﺍﻟﺸﻬﺎﺩﺍﺕِ ﰲ ﺃﺷ‪‬ﻴﺎﺀَ ﻭ‪‬ﻳﺠ‪‬ﺎﻣِﻌ‪‬ﻬﺎ ﰲ ﻏﲑﻫﺎ‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻭﺃﻳ‪‬ﻦ ﻳ‪‬ﺨﺎﻟِﻔﻬﺎ ؟‬
‫‪ -‬ﻗﻠﺖ‪ :‬ﺃﻗﹾﺒ‪‬ﻞﹸ ﰲ ﺍﳊﺪﻳﺚ‪ :‬ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭ‪‬ﺍﳌﹶﺮ‪‬ﺃﹶﺓﹶ‪ ،‬ﻭﻻ ﺃﻗﹾﺒﻞ ﻭﺍﺣِﺪﺍﹰ ﻣﻨﻬﻤﺎ ﻭﺣ‪‬ﺪ‪‬ﻩ ﰲ ﺍﻟﺸﻬﺎﺩﺓ!‬
‫ﻭﺃﻗﺒﻞﹸ ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺣﺪ‪‬ﺛﹶﻨِﻲ ﻓﹸﻼﻥﹲ ﻋ‪‬ﻦ‪ ‬ﻓﹸﻼﹶﻥٍ" ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣ‪‬ﺪ‪‬ﻟﱢﺴ‪‬ﺎ ﻭﻻ ﺃﻗﺒﻞ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺇﻻ‪" :‬ﺳ‪‬ﻤِﻌ‪‬ﺖ‪ "‬ﺃﻭ "ﺭ‪‬ﺃﻳ‪‬ﺖ‪ " ‬ﺃﻭ "ﺃﹶﺷ‪‬ﻬ‪‬ﺪ‪‬ﻧِﻲ"‬
‫ﻭﲣﺘﻠﻒ ﺍﻷﺣﺎﺩﻳﺚ ﻓﺂﺧ‪‬ﺬﹸ ﺑِﺒ‪‬ﻌ‪‬ﻀﻬﺎ ﺍﺳﺘﺪﻻﻻﹰ ﺑﻜﺘﺎﺏ ﺃﻭ ﺳﻨﺔ ﺃﻭ ﺇﲨﺎﻉ ﺃﻭ ﻗﻴﺎﺱ ﻭﻫﺬﺍ ﻻ ﻳ‪‬ﺆ‪‬ﺧ‪‬ﺬﹸ ﺑﻪ ﰲ ﺍﻟﺸﻬﺎﺩﺍﺕ ﻫﻜﺬﺍ ﻭﻻ ﻳ‪‬ﻮﺟﺪ‬
‫ﻓﻴﻬﺎ ﲝﺎﻝ‪.‬‬
‫ﰒ ﻳﻜﻮﻥ ﺑﺸﺮ‪ ‬ﻛﻠﱡﻬﻢ ﲡﻮﺯ ﺷﻬﺎﺩﺗ‪‬ﻪ ﻭﻻ ﺃﻗﹾﺒ‪‬ﻞﹸ ﺣﺪﻳﺜﹶﻪ ﻣِﻦ‪ ‬ﻗِﺒ‪‬ﻞِ ﻣﺎ ﻳ‪‬ﺪ‪‬ﺧ‪‬ﻞﹸ ﰲ ﺍﳊﺪﻳﺚ ﻣِﻦ‪ ‬ﻛﺜﹾﺮﺓ ﺍﻹﺣﺎﻟﺔ ﻭﺇﺯﺍﻟﺔ ﺑﻌﺾ ﺃﻟﻔﺎﻅ ﺍﳌﻌﺎﱐ‬
‫ﰒ ﻫﻮ ‪‬ﻳﺠ‪‬ﺎﻣِﻊ‪ ‬ﺍﻟﺸﻬﺎﺩﺍﺕِ ﰲ ﺃﺷﻴﺎﺀَ ﻏﻴ‪‬ﺮِ ﻣﺎ ﻭﺻﻔﹾﺖ‪.‬‬
‫)‪ (4‬ﰲ ﺇﺣﺎﻟﺔ ﺍﳌﻌﺎﱐ ﻭﻃﺮﻳﻘﺔ ﺍﻻﺣﺘﺮﺍﺱ ﻣﻨﻬﺎ‬
‫ﻓﻘﺎﻝ‪ :‬ﺃﻣ‪‬ﺎ ﻣﺎ ﻗﹸﻠﹾﺖ‪ ‬ﻣِﻦ ﺃﻻﱠ ﺗ‪‬ﻘﹾﺒ‪‬ﻞﹶ ﺍﳊﺪﻳﺚﹶ ﺇﻻﱠ ﻋﻦ‪ ‬ﺛِﻘﹶﺔٍ ﺣﺎِﻓﻆٍ ﻋﺎﻟِﻢٍ ﲟﺎ ﻳ‪‬ﺤِﻴﻞﹸ ﻣﻌﲎ ﺍﳊﺪﻳﺚ‪ :‬ﻓﻜﹶﻤﺎ ﻗﻠﹾﺖ‪ ‬ﻓﹶﻠِﻢ‪ ‬ﱂﹾ ﺗ‪‬ﻘﹸﻞﹾ ﻫﻜﺬﺍ ﰲ‬
‫ﺍﻟﺸﻬﺎﺩﺍﺕِ ؟‬
‫ﻓﻘﻠﹾﺖ‪ :‬ﺇﻥﱠ ﺇﺣﺎﻟﺔﹶ ﻣﻌﲎ ﺍﳊﺪﻳﺚ ﺃﺧ‪‬ﻔﹶﻰ ﻣِﻦ ﺇﺣﺎﻟﺔ ﻣﻌﲎ ﺍﻟﺸﻬﺎﺩﺓ ﻭ‪‬ﺬﺍ ﺍﺣ‪‬ﺘﻄﺖ‪ ‬ﰲ ﺍﳊﺪﻳﺚ ﺑﺄﻛﺜﺮ‪ ‬ﳑﺎ ﺍﺣﺘﻄﺖ‪ ‬ﺑﻪ ﰲ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫)‪ (5‬ﰲ ﻛﻮﻥ ﺍﻟﺜﻘﺔ ﳛﺪﺙ ﻋﻦ ﺭﺟﻞ ! ﻟﻴﺲ ﺑﺘﻮﺛﻴﻖ ﻟﺬﻟﻚ ﺍﻟﺮﺟﻞ !‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻭﻫﻜﺬﺍ ﻛﻤﺎ ﻭﺻﻔﹾﺖ‪ ‬ﻭﻟﻜِﻨ‪‬ﻲ ﺃﻧ‪‬ﻜﺮ‪‬ﺕ‪ - ‬ﺇﺫﺍ ﻛﺎﻥ ﻣ‪‬ﻦ‪ ‬ﻳ‪‬ﺤ‪‬ﺪ‪‬ﺙﹸ ﻋﻨﻪ ﺛِﻘﺔﹰ ﻓﺤ‪ ‬ﺪﺙﹶ ﻋﻦ‪ ‬ﺭﺟﻞٍ ﱂ ﺗﻌﺮِﻑ‪ ‬ﺃﻧ‪‬ﺖ ﺛﻘﺘ‪‬ﻪ ‪ -‬ﺍﻣ‪‬ﺘِﻨﺎ ‪‬ﻋﻚ‪‬‬
‫ﻣﻦ ﺃﻥﹾ ﺗ‪‬ﻘﹶﻠﱢﺪ‪ ‬ﺍﻟﺜﻘﺔﹶ ﻓﹶﺘ‪‬ﺤ‪‬ﺴِﻦ‪ ‬ﺍﻟﻈﱠﻦ‪ ‬ﺑﻪ ﻓﻼ ﺗﺘﺮ‪‬ﻛﹶﻪ ﻳ‪‬ﺮ‪‬ﻭِﻱ ﺇﻻﱠ ﻋﻦ ﺛﻘﺔٍ ﻭﺇﻥﹾ ﱂ ﺗﻌ‪‬ﺮِﻓﹾﻪ‪ ‬ﺃﻧ‪‬ﺖ‪ ‬؟‬
‫‪ -‬ﻓﻘﻠﺖ‪ ‬ﻟﻪ‪ :‬ﺃﺭﺃﻳ‪‬ﺖ‪ ‬ﺃﺭﺑﻌ‪‬ﺔﹶ ﻧ‪‬ﻔﹶﺮٍ ﻋ‪‬ﺪﻭﻝٍ ﻓﹸﻘﹶﻬﺎﺀَ ‪‬ﺷﻬِﺪﻭﺍ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﺷﺎﻫﺪ‪‬ﻳﻦ ﺑِﺤ‪‬ﻖ‪ ‬ﻟِﺮ‪‬ﺟ‪‬ﻞٍ ﻋﻠﻰ ﺭﺟﻞ‪ :‬ﺃﻛﻨ‪‬ﺖ‪ ‬ﻗﺎﺿِﻴ‪‬ﺎ ﺑﻪ ﻭﱂ ﻳﻘﻞ ﻟﻚ‬
‫ﺍﻷﺭﺑﻌﺔﹸ‪ :‬ﺇﻥﱠ ﺍﻟﺸﺎﻫﺪ‪‬ﻳﻦ ﻋ‪‬ﺪ‪‬ﻻﻥِ ؟‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻻ ﻭﻻ ﺃﻗﻄﻊ ﺑﺸﻬﺎﺩ‪‬ﻤﺎ ﺷﻴﺌﺎﹰ ﺣﱴ ﺃﻋ‪‬ﺮِﻑ‪ ‬ﻋﺪ‪‬ﻟﹶﻬ‪‬ﻤﺎ ﺇﻣ‪‬ﺎ ﺑﺘﻌﺪﻳﻞ ﺍﻷﺭﺑﻌﺔ ﳍﻤﺎ ﻭﺇﻣ‪‬ﺎ ﺑﺘﻌﺪﻳﻞ ﻏﲑِﻫﻢ ﺃﻭ ﻣ‪‬ﻌ‪‬ﺮِﻓﹶﺔﹰ ﻣِﻨ‪‬ﻲ ﺑِﻌﺪ‪‬ﳍﻤﺎ‪.‬‬
‫ﺸﻬ‪‬ﺪﻭﺍ ﺇﻻﱠ ﻋ‪‬ﻠﹶﻰ ﻣ‪‬ﻦ‪ ‬ﻫﻮ ﺃﻋ‪‬ﺪ‪‬ﻝﹸ‬
‫‪ -‬ﻓﻘﻠﺖ‪ ‬ﻟﻪ‪ :‬ﻭﻟِﻢ‪ ‬ﻟﹶﻢ‪ ‬ﺗ‪‬ﻘﹾﺒ‪‬ﻠﹾﻬ‪‬ﻤﺎ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﻟﺬﻱ ﺃﻣﺮ‪‬ﺗﲏ ﺃﻥ ﺃﻗﹾﺒ‪‬ﻞﹶ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚﹶ ﻓﺘﻘﻮﻝﹶ‪ :‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻟِﻴ‪ ‬‬
‫ﻋﻨﺪﻫﻢ‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪:‬‬
‫ﷲ ﺩﺭ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺬ ! ﻓﻬﻮ ﻫﻨﺎ ﳛﺘﺮﺱ ﻣﻦ ﺃﺷﻴﺎﺀ ﺧﱪﻫﺎ ﻭﺣﺼﻠﺖ ﻷﺋﻤﺔ ﰲ ﻋﺼﺮﻩ ﻓﻤﺎﻟﻚ ﻳﻘﻮﻝ‪ :‬ﺣﺪﺛﲏ " ﺍﻟﺜﻘﺔ "‪،‬‬
‫ﻭﺍﶈﺪﺛﻮﻥ ﻏﲑ ﻣﺎﻟﻚ‪ ،‬ﻳﻘﻮﻟﻮﻥ ﻫﻮ ﺿﻌﻴﻒ‪.‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ "ﺍﳉﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ" )‪ (363 :8‬ﰲ ﺗﺮﲨﺔ ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ‪ ،‬ﻋﻦ ﺃﺑﻴﻪ ﺃﰊ ﺣﺎﰎ ﺍﻟﺮﺍﺯﻱ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪6‬‬

‫ﻗﺎﻝ )ﺃﺑﻮ ﺣﺎﰎ(‪ :‬ﺳﺄﻟﺖ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﺃﰉ ﺃﻭﻳﺲ ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺣﺪﺛﲏ "ﺍﻟﺜﻘﺔ" ﻣﻦ ﻫﻮ ؟ ﻗﺎﻝ‪" :‬ﳐﺮﻣﺔ ﺑﻦ‬
‫ﺑﻜﲑ ﺑﻦ ﺍﻷﺷﺞ"‪ .‬ﻭﺍﺧﱪﻧﺎ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﰉ ﺧﻴﺜﻤﺔ ﻓﻴﻤﺎ ﻛﺘﺐ ﺇﱄ ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻳﻘﻮﻝ‪ :‬ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ‪ ،‬ﻳﻘﺎﻝ ﺍﻧﻪ ﻭﻗﻊ‬
‫ﺇﻟﻴﻪ ﻛﺘﺎﺏ ﺃﺑﻴﻪ ﻭﱂ ﻳﺴﻤﻌﻪ‪ .‬ﻭﻗﺮﺉ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺱ ﺑﻦ ﳏﻤﺪ ﺍﻟﺪﻭﺭﻱ ﻋﻦ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺍﻧﻪ ﻗﺎﻝ ﳐﺮﻣﺔ ﺑﻦ ﺑﻜﲑ ﺿﻌﻴﻒ ﻭﺣﺪﻳﺜﻪ ﻋﻦ‬
‫ﺃﺑﻴﻪ ﻛﺘﺎﺏ ﻭﱂ ﻳﺴﻤﻌﻪ ﻣﻦ ﺃﺑﻴﻪ‪.‬‬
‫ﻭﺍﻟﺸﺎﻓﻌﻲ ﻧﻔﺴﻪ ﺭﲪﻪ ﺍﷲ ﺳﻴﻜﺜﺮ ﻣﻦ ﻗﻮﻟﻪ ﺣﺪﺛﲏ " ﺍﻟﺜﻘﺔ " ﺃﻭ "ﻣﻦ ﻻ ﺃ‪‬ﻢ"‪ .‬ﻭﺍﶈﻘﻘﻮﻥ ﻻ ﻳﻜﺘﻔﻮﻥ ‪‬ﺬﺍ ﺍﻟﻘﻮﻝ ﻣﻦ‬
‫ﺍﻟﺸﺎﻓﻌﻲ ﻋﻠﻰ ﻋﻼﺗﻪ‪ ،‬ﺑﻞ ﻳﺸﺪﺩﻭﻥ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺘﻤﺤﻴﺺ ﻋﻦ ﺧﻠﻔﻴﺔ ﺍﻟﺜﻘﺔ ﺍﳌﻌﲏ‪.‬‬
‫ﻓﺒﺎﻟﻨﺴﺒﺔ ﻟﻨﻮﻉ " ﺍﻟﺜﻘﺔ " ﺍﻟﺬﻱ ﳛﺪﺙ ﻋﻨﻪ ﺍﻟﺸﺎﻓﻌﻲ ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﰲ "ﺍﻟﻌﻠﻞ ﻭﻣﻌﺮﻓﺔ ﺍﻟﺮﺟﺎﻝ" )‪:1‬‬
‫‪ ،(469‬ﻁ‪ .‬ﺃﻭﱃ ‪ 1408‬ﻫـ‪ 1988/‬ﻡ‪ ،‬ﻧﺸﺮ ﺍﳌﻜﺘﺐ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﺍﻟﺮﻳﺎﺽ ﻭﺑﲑﻭﺕ‪:‬‬
‫}ﻭﻛﻞ ﺷﻲﺀ ﰲ ﻛﺘﺐ ﺍﻟﺸﺎﻓﻌﻲ ﺣﺪﺛﲏ " ﺍﻟﺜﻘﺔ " ﻋﻦ ﻫﺸﻴﻢ ﻭﻏﲑﻩ ﻫﻮ ﺃﰊ )ﻳﻌﲏ ﺍﻹﻣﺎﻡ ﺃﲪﺪ({‪.‬‬
‫ﻭﺟﺎﺀ ﰲ "ﺟﺎﻣﻊ ﺍﻟﺘﺤﺼﻴﻞ ﰲ ﺃﺣﻜﺎﻡ ﺍﳌﺮﺍﺳﻴﻞ" )‪ ،(94 :1‬ﻷﰊ ﺳﻌﻴﺪ ﺑﻦ ﺧﻠﻴﻞ ﺑﻦ ﻛﻴﻜﻠﺪﻱ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﻌﻼﺋﻲ )ﺕ‪:‬‬
‫‪ 761‬ﻫـ(‪ ،‬ﻧﺸﺮ ﻋﺎﱂ ﺍﻟﻜﺘﺐ – ﺑﲑﻭﺕ‪ ،‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ 1407 ،‬ﻫـ ‪ 1986 -‬ﻡ‪ ،‬ﺑﺘﺤﻘﻴﻖ‪ :‬ﲪﺪﻱ ﻋﺒﺪ ﺍ‪‬ﻴﺪ‬
‫ﺍﻟﺴﻠﻔﻲ‪:‬‬
‫ﻭﻗﺪ ﻋﺮﻑ ﻣﻦ ﻋﺎﺩﺗﻪ }ﻳﻌﲏ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ{‪ :‬ﺃﻧﻪ ﺃﺭﺍﺩ ﺑﻘﻮﻟﻪ "ﻣﻦ ﻻ ﺃ‪‬ﻢ" ﺃﻭ ﺣﺪﺛﲏ " ﺍﻟﺜﻘﺔ " ﰲ ﻣﻮﺍﺿﻊ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﳛﲕ‬
‫ﻭﺍﻷﻛﺜﺮﻭﻥ ﺿﻌﻔﻮﻩ ﻭﺗﺒﲔ ﳍﻢ ﻣﻦ ﺣﺎﻟﻪ ﻣﺎ ﱂ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻟﻜﻦ ﺍﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ ! ﻫﻮ ﺃﻥ ﻳﺄﰐ ﺍﺑﻦ ﺣﺒﺎﻥ )ﺕ‪ 354 :‬ﻫـ( ﻭﺑﻌﺪ ﻗﺮﻥ ﻭﻧﺼﻒ ﺍﻟﻘﺮﻥ ﳑﺎ‬
‫ﺳﻄﺮ ﺍﻟﺸﺎﻓﻌﻲ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ" ﻟﻴﺼﺤﺢ ‪‬ﺎﻫﻴﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ﻣﻌﺘﱪﺍﹰ ﲝﺴﺐ ﺍﺻﻄﻼﺣﻪ ﺍﳋﺎﺹ ﺑﻪ‪:‬‬
‫ﺃﻥ ﻛﻞ ﻣﻦ ﺣﺪﺙ ﻋﻦ ﺛﻘﺔ ﻭﺣﺪﺙ ﻋﻨﻪ ﺛﻘﺔ ﻓﻬﻮ ﻋﻨﺪﻩ ﺛﻘﺔ !‬
‫ﻣﻊ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﻣﻨﻊ ﻟﺬﻟﻚ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ" ! ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﻓﻚ ﻏﺰﻝ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﻭﻫﺪﻡ ﻟﺒﻌﺾ ﺃﺳﻮﺍﺭ ﺍﻟﺼﺮﺡ‪ ،‬ﺳﻴﱪﻉ ﻓﻴﻪ‬
‫ﺣﺸﻮﻳﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻓﺎﲢﲔ ﻟﻠﺜﻘﻮﺏ ﻭﻟﻠﺜﻐﺮﺍﺕ ﺍﻟﱵ ﲤﻜﻦ ﻟﻠﺪﺧﻴﻞ ﻣﻦ ﺍﻟﺘﺴﺮﺏ ﺇﱃ ﺍﳌﺮﺟﻌﻴﺔ‪ ،‬ﻟﻴﺄﰐ ﺣﺸﻮﻳﻮﻥ ﻻﺣﻘﻮﻥ‬
‫ﻳﱪﺭﻭﻥ ﳍﺎ ﺍﻟﻐﺜﺎﺀ ﺑﺎﻟﺘﻔﺴﲑ ﺍﶈﺮﻑ ﻟﻠﻤﺪﺍﻟﻴﻞ ﻭﺍﳌﻌﺎﱐ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﺻﻨﻴﻊ ﺑﻌﻀﻬﻢ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ"‪.‬‬
‫ﻭﺻﺤﻴﺢ! ﺍﺑﻦ ﺣﺒﺎﻥ ﻳﻌﺘﱪ ﻣﻦ ﻣﻈﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻀﻌﻴﻒ ﺍﳌﺼﺤﺢ ﻷﺧﺒﺎﺭ ﺍ‪‬ﺎﻫﻴﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳ‪‬ﻌﺮﻑ ﻋﻦ ﺃﺣﻮﺍﳍﻢ‬
‫ﺷﻲﺀ‪.‬‬
‫ﻭﻛﺘﻠﺨﻴﺺ ﳍﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ "ﺇﺭﺷﺎﺩ ﺍﻟﻔﺤﻮﻝ ﺇﱃ ﲢﻘﻴﻖ ﻋﻠﻢ ﺍﻷﺻﻮﻝ" )‪ (124 :1‬ﶈﻤﺪ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺸﻮﻛﺎﱐ )‪ 1173‬ﻫـ‪ 1759/‬ﻡ ‪ 1250 -‬ﻫـ‪ 1834/‬ﻡ(ﻥ ﻁ‪ ،1 .‬ﺩﺍﺭ ﺍﻟﻔﻜﺮ‪ 1412 ،‬ﻫـ‪ 1992/‬ﻡ‪،‬‬
‫ﺑﻌﻨﺎﻳﺔ ﺃﰊ ﻣﺼﻌﺐ‪ :‬ﳏﻤﺪ ﺳﻌﻴﺪ ﺍﻟﺒﺪﺭﻱ‪ ،‬ﺑﲑﻭﺕ‪ ،‬ﲞﺼﻮﺹ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫ﺍﺧﺘﻠﻒ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﰲ ﺗﻌﺪﻳﻞ ﺍﳌﺒﻬﻢ ﻛﻘﻮﳍﻢ‪ » :‬ﺣﺪﺛﲏ ﺍﻟﺜﻘﺔ ﺃﻭ ﺣﺪﺛﲏ ﺍﻟﻌﺪﻝ « ﻓﺬﻫﺐ ﲨﺎﻋﺔ ﺇﱃ ﻋﺪﻡ ﻗﺒﻮﻟﻪ ﻭﻣﻨﻬﻢ‪ :‬ﺃﺑﻮ ﺑﻜﺮ‬
‫ﺍﻟﻘﻔﺎﻝ ﺍﻟﺸﺎﺷﻲ ﺍﻟﺸﺎﻓﻌﻲ } ﳏﻤﺪ ﺑﻦ ﻋﻠﻲ )ﺕ‪ 365 :‬ﻫـ(‪ ،‬ﻭﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ )ﺃﲪﺪ ﺑﻦ ﻋﻠﻲ )ﺕ‪ 463 :‬ﻫـ(‪ ،‬ﻭﺍﻟﺼﲑﰲ‬
‫}ﺃﺑﻮ ﺑﻜﺮ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 330 :‬ﻫـ({‪ ،‬ﻭﺍﻟﻘﺎﺿﻲ ﺃﺑﻮ ﺍﻟﻄﻴﺐ ﺍﻟﻄﱪﻱ }ﻃﺎﻫﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪:‬‬
‫‪ 450‬ﻫـ(‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﺍﻟﺸﲑﺍﺯﻱ }ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻋﻠﻰ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻔﲑﻭﺯﺍﺑﺎﺩﻯ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 476 :‬ﻫـ(‪ ،‬ﻭﺍﺑﻦ‬
‫ﺍﻟﺼﺒﺎﻍ }ﺃﰊ ﻧﺼﺮ ﻋﺒﺪ ﺍﻟﺴﻴﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﺍﻟﺼﺒﺎﻍ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 477 :‬ﻫـ(‪ ،‬ﻭﺍﳌﺎﻭﺭﺩﻱ } ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﳏﻤﺪ‬
‫ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 450 :‬ﻫـ( ‪ ،‬ﻭﺍﻟﺮﻭﻳﺎﱐ }ﺃﺑﻮ ﺍﶈﺎﺳﻦ ﻋﺒﺪ ﺍﻟﻮﺍﺣﺪ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﺮﻭﻳﺎﱐ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 502 :‬ﻫـ({‪.‬‬
‫‪7‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ )ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺛﺎﺑﺖ )ﺕ‪ 150 :‬ﻫـ(‪ :‬ﻳﻘﺒﻞ !‬

‫ﻭﺍﻷﻭﻝ ﺃﺭﺟﺢ ﻷﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﻋﺪﻻ ﻋﻨﺪﻩ ﻓﺮﲟﺎ ﻟﻮ ﲰﺎﻩ ﻛﺎﻥ ﳎﺮﻭﺣﺎ ﻋﻨﺪ ﻏﲑﻩ‪.‬‬
‫ﻗﺎﻝ ﺍﳋﻄﻴﺐ } ﺍﻟﺒﻐﺪﺍﺩﻱ{ ﻟﻮ ﺻﺮﺡ ﺑﺄﻥ ﲨﻴﻊ ﺷﻴﻮﺧﻪ ﺛﻘﺎﺕ ﰒ ﺭﻭﻯ ﻋﻤﻦ ﱂ ﻳﺴﻤﻪ ﱂ ﻧﻌﻤﻞ ﺑﺮﻭﺍﻳﺘﻪ ﳉﻮﺍﺯ ﺃﻥ ﻧﻌﺮﻓﻪ ﺇﺫﺍ ﺫﻛﺮﻩ‪،‬‬
‫ﲞﻼﻑ ﺍﻟﻌﺪﺍﻟﺔ‪ .‬ﻗﺎﻝ‪ :‬ﻧﻌﻢ ﻟﻮ ﻗﺎﻝ ﺍﻟﻌﺎﱂ ﻛﻞ ﻣﺎ ﺃﺭﻭﻱ ﻋﻨﻪ ﻭﺃﲰﻴﻪ ﻓﻬﻮ ﻋﺪﻝ ﺭﺿﻰ ﻣﻘﺒﻮﻝ ﺍﳊﺪﻳﺚ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺗﻌﺪﻳﻼ ﻟﻜﻞ‬
‫ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﻭﲰﺎﻩ ﻛﻤﺎ ﺳﺒﻖ‪) .‬ﺍﻧﺘﻬﻰ(‬
‫ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﺣﺪﺛﲏ ﺍﻟﺜﻘﺔ ﻭﻛﺬﺍ ﻛﺎﻥ ﻳﻘﻮﻝ ﻣﺎﻟﻚ‪ .‬ﻭﻫﺬﺍ‪ ،‬ﺇﺫﺍ ﱂ ﻳﻌﺮﻑ ﻣﻦ ﱂ ﻳﺴﻤﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻋﺮﻑ‬
‫ﺑﻘﺮﻳﻨﺔ ﺣﺎﻝ ﺃﻭ ﻣﻘﺎﻝ ﻛﺎﻥ ﻛﺎﻟﺘﺼﺮﻳﺢ ﺑﺎﲰﻪ ﻓﻴﻨﻈﺮ ﻓﻴﻪ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺣﺎﰎ‪:‬‬
‫ﺇﺫﺍ ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺫﺋﺐ ﻓﻬﻮ ﺍﺑﻦ ﺃﰊ ﻓﺪﻳﻚ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻋﻦ ﺍﻟﻠﻴﺚ ﺑﻦ ﺳﻌﺪ ﻓﻬﻮ ﳛﲕ ﺑﻦ‬
‫ﺣﺴﺎﻥ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻋﻦ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﻛﺜﲑ ﻓﻬﻮ ﻋﻤﺮﻭ ﺑﻦ ﺃﰊ ﺳﻠﻤﺔ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻋﻦ ﺍﺑﻦ ﺟﺮﻳﺢ ﻓﻬﻮ ﻣﺴﻠﻢ ﺑﻦ‬
‫ﺧﺎﻟﺪ ﺍﻟﺰﳒﻲ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ ﺃﺧﱪﱐ ﺍﻟﺜﻘﺔ ﻋﻦ ﺻﺎﱀ ﻣﻮﱃ ﺍﻟﺘﻮﺃﻣﺔ ﻓﻬﻮ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﰊ ﳛﲕ‪) .‬ﺍﻧﺘﻬﻰ(‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻇﺎﻫﺮ ﺃﻥ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ )ﺕ‪ 204 :‬ﻫـ( ﰲ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺛﻴﻖ ﺍﳌﺒﻬﻢ ﻣﺘﺄﺧﺮ ﻋﻦ ﻗﻮﻝ ﺃﰊ‬
‫ﺣﻨﻴﻔﺔ )ﺕ‪ 150 :‬ﻫـ( ﺭﲪﻬﻤﺎ ﺍﷲ ﻭﻧﺎﺳﺦ ﻟﻪ‪.‬‬
‫ﻭﻻ ﺷﻚ ﻛﺬﻟﻚ ﺃﻥ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺃﻗﻮﻡ ﻣﻦ ﺟﻬﺔ ﺍﳌﻌﻘﻮﻝ ﻭﺃﺻﻠﺐ ﻣﻦ ﺟﻬﺔ ﺍﳌﻨﻬﺠﻴﺔ ﺍﻟﻨﻘﺪﻳﺔ ﰲ ﺗﻮﺛﻴﻖ ﻣﻮﺍﺭﺩ ﺍﻷﺧﺒﺎﺭ‬
‫ﺑﺎﻟﻨﻘﻞ‪.‬‬
‫ﻭﺍﺳﺘﻄﺮﺩ ﺍﻟﺸﺎﻓﻌﻲ ﻳﻘﻮﻝ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ"‪:‬‬
‫‪ -‬ﻓﻘﺎﻝ‪ :‬ﻗﺪ ﻳ‪‬ﺸ‪‬ﻬﺪﻭﻥ ﻋﻠﻰ ﻣ‪‬ﻦ‪ ‬ﻫﻮ ﻋﺪ‪‬ﻝﹲ ﻋﻨ‪‬ﺪﻫﻢ ﻭﻣ‪‬ﻦ‪ ‬ﻋ‪‬ﺮ‪‬ﻓﻮﻩ ﻭﱂﹾ ﻳ‪‬ﻌ‪‬ﺮِﻓﻮﺍ ﻋﺪ‪‬ﻟﹶﻪ ﻓﻠﹶﻤ‪‬ﺎ ﻛﺎﻥ ﻫﺬﺍ ﻣﻮ‪‬ﺟﻮﺩﺍﹰ ﰲ ﺷﻬﺎﺩ‪‬ﻢ ﱂ ﻳﻜﻦ ﱄ‬
‫ﻗﺒﻮﻝﹸ ﺷﻬﺎﺩﺓِ ﻣ‪‬ﻦ‪ ‬ﺷﻬِﺪﻭﺍ ﻋﻠﻴﻪ ﺣﱴ ﻳ‪‬ﻌ‪‬ﺪ‪‬ﻟﻮﻩ ﺃﻭ‪ ‬ﺃﻋﺮِﻑ‪ ‬ﻋﺪ‪‬ﻟﹶﻪ ﻭ ﻋﺪ‪‬ﻝﹶ ﻣ‪‬ﻦ‪ ‬ﺷ‪‬ﻬِﺪ‪ ‬ﻋِﻨ‪‬ﺪﻱ ﻋﻠﻰ ﻋﺪ‪‬ﻝ ﻏﻴ‪‬ﺮِﻩ ﻭﻻ ﺃﻗﹾﺒ‪‬ﻞﹸ ﺗﻌﺪﻳﻞﹶ ﺷﺎﻫِﺪٍ ﻋﻠﻰ‬
‫ﺷﺎﻫﺪٍ ﻋ‪‬ﺪ‪‬ﻝﹶ ﺍﻟﺸﺎﻫﺪ‪ ‬ﻏﲑ‪‬ﻩ ﻭﱂﹾ ﺃﻋ‪‬ﺮﻑ ﻋﺪ‪‬ﻟﹶﻪ‪.‬‬
‫ﳊﺠ‪‬ﺔﹸ ﻋﻠﻴﻚ‪ :‬ﰲ ﺃﻻﱠ ﺗ‪‬ﻘﹾﺒ‪‬ﻞﹶ ﺧﺒ‪‬ﺮ‪ ‬ﺍﻟﺼ‪‬ﺎﺩِﻕ ﻋ‪‬ﻦ ﻣﻦ‪ ‬ﺟﻬِﻠﹾﻨﺎ ﺻﺪ‪‬ﻗﹶﻪ‪.‬‬
‫‪ -‬ﻓﻘﻠﺖ‪ :‬ﻓﺎﳊﺠﺔ ﰲ ﻫﺬﺍ ﻟﻚ‪ .‬ﺍ ﹸ‬
‫ﻭﺍﻟﻨﺎﺱ ﻣِﻦ ﺃﻥﹾ ﻳﺸ‪‬ﻬ‪‬ﺪﻭﺍ ﻋﻠﻰ ﺷﻬﺎﺩ‪‬ﺓ ﻣ‪‬ﻦ‪ ‬ﻋﺮ‪‬ﻓﻮﺍ ﻋﺪ‪‬ﻟﹶﻪ‪ :‬ﺃﺷ‪‬ﺪ‪ ‬ﺗ‪‬ﺤ‪‬ﻔﱡﻈﹰﺎ ﻣِﻨ‪‬ﻬ‪‬ﻢ‪ ‬ﻣِﻦ‪ ‬ﺃﻥﹾ ﻳ‪‬ﻘﹾﺒ‪‬ﻠﹸﻮﺍ ﺇﻻﱠ ﺣﺪﻳﺚﹶ ﻣ‪‬ﻦ‪ ‬ﻋﺮ‪‬ﻓﻮﺍ ﺻِﺤ‪‬ﺔﹶ ﺣﺪﻳﺜﻪ‪.‬‬
‫ﻭﺫﻟﻚ‪ :‬ﺃﻥﱠ ﺍﻟﺮﺟﻞ ﻳ‪‬ﻠﹾﻘﹶﻰ ﺍﻟﺮﺟ‪‬ﻞﹶ ﻳ‪ُ‬ﺮ‪‬ﻯ ﻋﻠﻴﻪ ﺳِﻴﻤﺎ ﺍﳋﲑ ﻓﻴ‪‬ﺤ‪‬ﺴﻦ‪ ‬ﺍﻟﻈﻦ‪ ‬ﺑﻪ ﻓﻴ‪‬ﻘﹾﺒﻞﹸ ﺣﺪﻳﺜﹶﻪ ﻭﻳﻘﹾﺒ‪‬ﻠﹸﻪ ﻭﻫﻮ ﻻ ﻳ‪‬ﻌ‪‬ﺮِﻑ ﺣﺎﻟﹶﻪ ﻓﻴ‪‬ﺬﹾﻛﹸﺮ‪ ‬ﺃﻥﱠ ﺭﺟ‪ ‬ﹰ‬
‫ﻼ‬
‫ﻳ‪‬ﻘﺎﻝ ﻟﻪ‪ ) :‬ﻓﻼﻥ ( ﺣﺪ‪‬ﺛﹶﻨِﻲ ﻛﺬﺍ ﺇﻣ‪‬ﺎ ﻋﻠﻰ ﻭﺟ‪‬ﻪٍ ﻳﺮ‪‬ﺟﻮ ﺃﻥﹾ ﳚِﺪ‪ ‬ﻋِﻠﹾﻢ‪ ‬ﺫﹶﻟِﻚ ﺍﳊﺪﻳﺚ ﻋﻨ‪‬ﺪ‪ ‬ﺛِﻘﺔ ﻓﻴﻘﺒ‪‬ﻠﹶﻪ ﻋﻦ ﺍﻟﺜﻘﺔ ﻭﺇﻣ‪‬ﺎ ﺃﻥ ﳛﺪﺙ ﺑﻪ ﻋﻠﻰ‬
‫ﺇﻧﻜﺎﺭﻩ ﻭﺍﻟﺘﻌﺠﺐ ﻣﻨﻪ ﻭﺇﻣ‪‬ﺎ ﺑِﻐﻔﹾﻠﺔٍ ﰲ ﺍﳊﺪﻳﺚ ﻋﻨﻪ‬
‫ﻭﻻ ﺃﻋ‪‬ﻠﹶﻤ‪‬ﻨِﻲ ﻟﹶﻘِﻴﺖ‪ ‬ﺃﺣ‪‬ﺪﺍﹰ ﹶﻗﻂﱡ ﺑ‪‬ﺮِﻳ‪‬ﺎ ﻣِﻦ ﺃﻥﹾ ﳛﺪﺙ ﻋﻦ‪ ‬ﺛِﻘﺔٍ ﺣﺎِﻓﻆٍ ﻭﺁﺧ‪‬ﺮ‪ ‬ﻳ‪‬ﺨ‪‬ﺎﻟِﻔﻪ ﻓﻔﹶﻌ‪‬ﻠﹾﺖ‪ ‬ﰲ ﻫﺬﺍ ﻣﺎ ﳚﺐ‪ ‬ﻋﻠﻲ‪ ‬ﻭﱂ ﻳﻜﻦ ﻃﹶﻠﹶﺒِﻲ ﺍﻟﺪ‪‬ﻻﺋ ﹶﻞ‬
‫ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺻِﺪﻕ ﻣ‪‬ﻦ‪ ‬ﺣﺪ‪‬ﺛﲏ ﺑﺄﻭ‪‬ﺟ‪‬ﺐ‪ ‬ﻋﻠﻲ‪ ‬ﻣِﻦ ﻃﻠﱯ ﺫﻟﻚ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺻﺪ‪‬ﻕِ ﻣ‪‬ﻦ ﻓﹶﻮ‪‬ﻗﹶﻪ ﻷﱐ ﺃﺣﺘﺎﺝ‪ ‬ﰲ ﻛﻠﻬﻢ ﺇﱃ ﻣﺎ ﺃﺣﺘﺎﺝ ﺇﻟﻴﻪ‬
‫ﻓﻴﻤﻦ ﻟﻘِﻴﺖ‪ ‬ﻣِﻨﻬﻢ ﻷﻥﱠ ﻛﻠﱠﻬﻢ ﻣ‪‬ﺜﹾﺒِﺖ‪ ‬ﺧ‪‬ﺒ‪‬ﺮ‪‬ﺍ ﻋﻦ ﻣﻦ ﻓﻮﻗﻪ ﻭﻟِﻤ‪‬ﻦ‪ ‬ﺩﻭﻧﻪ‪.‬‬
‫)‪ (6‬ﻗﺎﻋﺪﺓ ﰲ ﺍﳌﺪﻟﺴﲔ‬
‫‪ -‬ﻓﻘﺎﻝ‪ :‬ﻓﻤﺎ ﺑﺎﻟﹸﻚ ﻗﺒِﻠﹾﺖ‪ ‬ﳑﻦ ﱂ ﺗﻌﺮﻓﻪ ﺑﺎﻟﺘ‪‬ﺪ‪‬ﻟﻴﺲِ ﺃﻥ ﻳﻘﻮﻝ‪ ) :‬ﻋﻦ ( ﻭﻗﺪ ﻳ‪‬ﻤ‪‬ﻜِﻦ‪ ‬ﻓﻴﻪ ﺃﻥﹾ ﻳﻜﻮﻥﹶ ﱂﹾ ﻳﺴ‪‬ﻤ‪‬ﻌ‪‬ﻪ؟‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪8‬‬

‫‪ -‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻌ‪‬ﺪﻭﻝ ﻋ‪‬ﺪﻭﻝﹲ ﺃﺻِﺤ‪‬ﺎﺀُ ﺍﻷﻣ‪‬ﺮ ﰲ ﺃﻧﻔﺴﻬﻢ ﻭﺣﺎﹸﻟﻬ‪‬ﻢ ﰲ ﺃﻧﻔﺴﻬﻢ ﻏﲑ‪ ‬ﺣﺎﳍﻢ ﰲ ﻏﲑﻫﻢ‪ .‬ﺃﻻ ﺗﺮﻯ ﺃﻧ‪‬ﻲ ﺇﺫﺍ‬
‫ﻋﺮ‪‬ﻓﺘﻬﻢ ﺑﺎﻟﻌﺪﻝ ﰲ ﺃﻧﻔﺴﻬﻢ ﻗﹶﺒِﻠﹾﺖ‪ ‬ﺷ‪‬ﻬﺎﺩ‪‬ﻢ ﻭﺇﺫﺍ ﺷ‪‬ﻬِﺪﻭﺍ ﻋﻠﻰ ﺷﻬﺎﺩﺓ ﻏﲑِﻫﻢ ﱂﹾ ﺃﻗﹾﺒﻞﹾ ﺷﻬﺎﺩ‪‬ﺓ ﻏﲑِﻫﻢ ﺣﱴ ﺃﻋﺮﻑ ﺣﺎﻟﻪ ؟ ﻭﱂ ﺗﻜﻦ‬
‫ﻣﻌﺮﻓﱵ ﻋﺪ‪‬ﻟﹶﻬﻢ ﻣﻌﺮﻓﱵ ﻋﺪﻝﹶ ﻣﻦ ﺷ‪‬ﻬِﺪﻭﺍ ﻋﻠﻰ ﺷﻬﺎﺩ‪‬ﺗِﻪ‬
‫ﻭﻗﻮﻟﹸﻬﻢ ﻋﻦ ﺧﱪ ﺃﻧﻔﺴﻬﻢ ﻭﺗﺴﻤﻴﺘ‪‬ﻬﻢ‪ :‬ﻋﻠﻰ ﺍﻟﺼ‪‬ﺤﺔ ﺣﱴ ﻧﺴ‪‬ﺘ‪‬ﺪِﻝﱠ ﻣِﻦ‪ ‬ﻓِﻌﻠﻬﻢ ﲟﺎ ﳜﺎﻟﻒ ﺫﻟﻚ ﻓﹶﻨ‪‬ﺤ‪‬ﺘ‪‬ﺮِﺱ‪ ‬ﻣﻨﻬﻢ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺧﺎﻟﹶﻒ‬
‫ﻓِﻌ‪‬ﻠﹸﻬﻢ ﻓﻴﻪ ﻣﺎ ﳚﺐ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﱂ ﻧ‪‬ﻌ‪‬ﺮِﻑ‪ ‬ﺑﺎﻟﺘﺪﻟﻴﺲ ﺑِﺒ‪‬ﻠﺪﻧﺎ ﻓﻴﻤﻦ ﻣﻀﻰ ﻭﻻ ﻣ‪‬ﻦ‪ ‬ﺃﺩ‪‬ﺭ‪‬ﻛﹾﻨﺎ ﻣِﻦ ﺃﺻﺤﺎﺑﻨﺎ ﺇﻻﱠ ﺣﺪﻳﺜﺎﹰ ﻓﺈﻥ ﻣﻨﻬﻢ ﻣﻦ ﻗﺒﻠﻪ ﻋﻦ ﻣﻦ ﻟﻮ ﺗﺮﻛﻪ ﻋﻠﻴﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺧﲑﺍﹰ ﻟﻪ‪.‬‬
‫ﻭﻛﺎﻥ ﻗﻮﻝ ﺍﻟﺮﺟﻞ‪ ) :‬ﲰﻌﺖ‪ ‬ﻓﻼﻧﺎﹰ ﻳﻘﻮﻝ ﲰﻌﺖ ﻓﻼﻧﺎﹰ( ﻭﻗﻮﻟﹸﻪ‪) :‬ﺣﺪ‪‬ﺛﹶﲏ ﻓﻼﻥﹲ ﻋﻦ‪ ‬ﻓﹸﻼﻥ(‪ :‬ﺳ‪‬ﻮﺍﺀً ﻋﻨ‪‬ﺪﻫﻢ ﻻ ﳛ ‪‬ﺪﺙﹸ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋﻦ‬
‫ﻣﻦ ﻟﹶﻘِﻲ‪ ‬ﺇﻻﱠ ﻣﺎ ﺳ‪‬ﻤِﻊ ﻣﻨﻪ ﳑﻦ ﻋ‪‬ﻨ‪‬ﺎﻩ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻗﹶﺒِﻠﹾﻨﺎ ﻣﻨﻪ‪) :‬ﺣﺪﺛﲏ ﻓﻼﻥ ﻋﻦ ﻓﻼﻥ(‬
‫ﻭﻣ‪‬ﻦ ﻋﺮ‪‬ﻓﹾﻨﺎﻩ ﺩﻟﱠﺲ ﻣ‪‬ﺮ‪‬ﺓﹰ ﻓﻘﹶﺪ‪ ‬ﺃﺑ‪‬ﺎﻥ ﻟﹶﻨ‪‬ﺎ ﻋﻮ‪‬ﺭ‪‬ﺗﻪ ﰲ ﺭِﻭﺍﻳﺘِﻪ‪.‬‬
‫ﻭﻟﻴﺴﺖ‪ ‬ﺗﻠﻚ ﺍﻟﻌﻮﺭﺓﹸ ﺑﺎﻟﻜﺬﺏ ﻓﻨ‪‬ﺮ‪‬ﺩ‪ ‬ﺎ ﺣﺪﻳﺜﹶﻪ ﻭﻻ ﺍﻟﻨ‪‬ﺼﻴﺤ‪‬ﺔِ ﰲ ﺍﻟﺼ‪‬ﺪﻕ ﻓﻨﻘﹾﺒ‪‬ﻞﹶ ﻣِﻨﻪ ﻣﺎ ﻗﹶﺒِﻠﹾﻨﺎ ﻣِﻦ ﺃﻫﻞ ﺍﻟﻨﺼﻴﺤﺔ ﰲ ﺍﻟﺼﺪﻕ‬
‫‪ -‬ﻓﻘﻠﹾﻨﺎ‪ :‬ﻻ ﻧﻘﺒﻞ ﻣِﻦ ﻣ‪‬ﺪ‪‬ﻟﱢﺲٍ ﺣﺪﻳﺜﺎﹰ ﺣﱴ ﻳﻘﻮﻝﹶ ﻓﻴﻪ‪) :‬ﺣﺪﺛﲏ( ﺃﻭ )ﲰﻌ‪‬ﺖ‪.(‬‬
‫)‪ (7‬ﻣﱴ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺓ ﺍﻟﺮﺟﻞ ﻭﻻ ﻳﻘﺒﻞ ﺣﺪﻳﺜﻪ ؟‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻗﹶﺪ‪ ‬ﺃﺭﺍﻙ‪ ‬ﺗﻘﹾﺒ‪‬ﻞ ﺷﻬﺎﺩ‪‬ﺓ ﻣﻦ ﻻ ﻳ‪‬ﻘﹾﺒ‪‬ﻞ ﺣﺪﻳﺜﹸﻪ ؟‬
‫‪ -‬ﻓﻘﻠﺖ‪ :‬ﻟِﻜِﺒ‪‬ﺮِ ﺃﻣ‪‬ﺮ ﺍﳊﺪﻳﺚ ﻭﻣ‪‬ﻮ‪‬ﻗِﻌﻪ ﻣِﻦ ﺍﳌﺴﻠﻤﲔ ﻭﳌﻌﲎ ﺑ‪‬ﻴ‪‬ﻦٍ‪.‬‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﻭﻣﺎ ﻫﻮ ؟‬
‫‪ -‬ﻗﻠﺖ‪ :‬ﺗﻜﻮﻥ ﺍﻟﻠﱠﻔﹾﻈﺔﹸ ﺗ‪‬ﺘ‪‬ﺮﻙ‪ ‬ﻣِﻦ ﺍﳊﺪﻳﺚ ﻓﺘ‪‬ﺤﻴﻞﹸ ﻣﻌﻨﺎﻩ ﺃﻭ ﻳ‪‬ﻨ‪‬ﻄﹶﻖ‪ ‬ﺎ ﺑِﻐﲑ ﻟﹶﻔﹾﻈﹶﺔ ﺍﳌﹸﺤ‪‬ﺪ‪‬ﺙ ﻭﺍﻟﻨﺎﻃِﻖ ‪‬ﺎ ﻏﲑ‪ ‬ﻋﺎﻣِﺪٍ ﻹﺣﺎﻟﺔ ﺍﳊﺪﻳﺚ‪:‬‬
‫ﻓﻴ‪‬ﺤِﻴﻞﹸ ﻣﻌ‪‬ﻨﺎﻩ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺬﻱ ﳛﻤﻞﹸ ﺍﳊﺪﻳﺚﹶ ﳚﻬ‪‬ﻞﹸ ﻫﺬﺍ ﺍﳌﻌﲎ ﻛﺎﻥ ﻏﲑ‪ ‬ﻋﺎﻗِﻞ ﻟﻠﺤﺪﻳﺚ ﻓﻠﻢ‪ ‬ﻧﻘﹾﺒ‪‬ﻞ ﺣﺪﻳﺜﹶﻪ ﺇﺫﺍ ﻛﺎﻥ ﳛﻤﻞ ﻣﺎ ﻻ ﻳ‪‬ﻌ‪‬ﻘِﻞﹸ‬
‫ﺇﻥ ﻛﺎﻥ ﳑﻦ ﻻ ﻳ‪‬ﺆ‪‬ﺩ‪‬ﻱ ﺍﳊﺪﻳﺚﹶ ﺑِﺤ‪‬ﺮﻭﻓِﻪ ﻭﻛﺎﻥ ﻳ‪‬ﻠﹾﺘ‪‬ﻤِﺲ ﺗﺄﺩﻳﺘﻪ ﻋﻠﻰ ﻣﻌﺎﻧﻴﻪ ﻭﻫﻮ ﻻ ﻳﻌﻘِﻞﹸ ﺍﳌﻌﲎ‬
‫‪ -‬ﻗﺎﻝ‪ :‬ﺃﻓﻴﻜﻮﻥﹸ ﻋ‪‬ﺪ‪‬ﻟﹰﺎ ﻏﹶﻴ‪‬ﺮ‪ ‬ﻣ‪‬ﻘﹾﺒﻮﻝ ﺍﳊﺪﻳﺚ ؟‬
‫‪ -‬ﻗﻠﺖ‪ :‬ﻧ‪‬ﻌ‪‬ﻢ‪ ‬ﺇﺫﺍ ﻛﺎﻥ ﻛﻤﺎ ﻭﺻﻔﹾﺖ‪ ،‬ﻛﺎﻥ ﻫﺬﺍ ﻣ‪‬ﻮ‪‬ﺿِﻊ‪ ‬ﻇِﻨ‪‬ﺔٍ ﺑ‪‬ﻴ‪‬ﻨ‪‬ﺔٍ ﻳ‪‬ﺮ‪‬ﺩ‪ ‬ﺎ ﺣﺪ‪‬ﻳﺜﻪ ﻭﻗﺪ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻋﺪﻻﹰ ﻋﻠﻰ ﻏﲑﻩ ﻇﹶﻨِﻴﻨ‪‬ﺎﹰ ﰲ ﻧﻔﺴﻪ‬
‫ﺸﻬ‪‬ﺪ ﺑِﺒ‪‬ﺎﻃﻞٍ ﻭﻟﻜﻦ‪ ‬ﺍﻟﻈﱢﻨ‪‬ﺔﹸ ﻟﹶﻤ‪‬ﺎ ﺩ‪‬ﺧ‪‬ﻠﹶﺖ‪ ‬ﻋﻠﻴﻪ ﺗ‪‬ﺮِﻛﹶﺖ‪ ‬ﺎ ﺷﻬﺎﺩﺗ‪‬ﻪ ﻓﺎﻟﻈﱢﻨ‪‬ﺔﹸ ﳑﻦ ﻻ‬
‫ﻭﺑﻌﺾ ﺃﻗﹾﺮ‪‬ﺑِﻴﻪ ﻭﻟﻌﻠﱠﻪ ﺃﻥﹾ ﻳ‪‬ﺨِﺮ‪ ‬ﻣﻦ ﺑ‪‬ﻌ‪‬ﺪٍ ﺃﻫ‪‬ﻮ‪‬ﻥﹸ ﻋﻠﻴﻪ ﻣِﻦ ﺃﻥﹾ ﻳ‪ ‬‬
‫ﻳﺆﺩﻱ ﺍﳊﺪﻳﺚ ﲝﺮﻭﻓﻪ ﻭﻻ ﻳﻌﻘﻞ ﻣﻌﺎﻧﻴﻪ‪ :‬ﺃﺑ‪‬ﻴ‪‬ﻦ‪ ‬ﻣﻨﻬﺎ ﰲ ﺍﻟﺸ‪‬ﺎﻫِﺪ ﳌﻦ ﺗ‪‬ﺮ‪‬ﺩ‪ ‬ﺷﻬﺎﺩﺗ‪‬ﻪ ﻓﻴﻤﺎ ﻫﻮ ﻇﹶِﻨﲔ‪ ‬ﻓﻴﻪ ﲝﺎﻝ‪ .‬ﻭﻗﺪ ﻳ‪‬ﻌ‪‬ﺘ‪‬ﺒ‪‬ﺮ‪ ‬ﻋﻠﻰ ﺍﻟﺸ‪‬ﻬﻮﺩ‬
‫ﻓﻴﻤﺎ ﺷﻬﺪﻭﺍ ﻓﻴﻪ ﻓﺈﻥ ﺍﺳﺘﺪﻟﻠﻨﺎ ﻋﻠﻰ ﻣ‪‬ﻴ‪‬ﻞٍ ﻧﺴ‪‬ﺘ‪‬ﺒِﻴﻨ‪‬ﻪ‪ ‬ﺃﻭ ﺣِﻴ‪‬ﺎﻃﹶﺔٍ ﲟ‪‬ﺠﺎﻭﺯﺓ ﻗﺼ‪‬ﺪٍ ﻟﻠﻤﺸﻬﻮﺩ ﻟﻪ‪ :‬ﱂﹾ ﻧ‪‬ﻘﹾﺒ‪‬ﻞﹾ ﺷﻬﺎﺩ‪‬ﻢ‪.‬‬
‫ﻭﺇﻥﹾ ﺷﻬِﺪﻭﺍ ﰲ ﺷﻲﺀ ﳑﺎ ﻳ‪ِ ‬ﺪﻕ‪ ‬ﻭﻳﺬﹾﻫ‪‬ﺐ‪ ‬ﹶﻓﻬ‪‬ﻤ‪‬ﻪ ﻋﻠﻴﻬﻢ ﰲ ﻣِﺜﹾﻞ ﻣﺎ ﺷﻬِﺪﻭﺍ ﻋﻠﻴﻪ‪ :‬ﱂﹾ ﻧﻘﹾﺒ‪‬ﻞﹾ ﺷﻬﺎﺩ‪‬ﻢ ﻷ‪‬ﻢ ﻻ ﻳﻌﻘﻠﻮﻥ ﻣﻌﲎ ﻣﺎ ﺷﻬﺪﻭﺍ‬
‫ﻋﻠﻴﻪ‪ .‬ﻭﻣ‪‬ﻦ‪ ‬ﻛﹶﺜﹸﺮ‪ ‬ﻏﹶﻠﹶﻄﹸﻪ ﻣِﻦ ﺍﶈﺪﺛﲔ ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺃﺻ‪‬ﻞﹸ ﻛِﺘ‪‬ﺎﺏٍ ﺻﺤﻴﺢ‪ :‬ﱂ ﻧﻘﺒﻞ ﺣﺪﻳﺜﹶﻪ ﻛﻤﺎ ﻳﻜﻮﻥ ﻣ‪‬ﻦ‪ ‬ﺃﻛﹾﺜﹶﺮ‪ ‬ﺍﻟﻐ‪‬ﹶﻠﻂﹶ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﱂ‬
‫ﻧﻘﺒﻞ ﺷﻬﺎﺩ‪‬ﺗﻪ‬
‫)‪ (8‬ﻛﻴﻒ ﺍﻟﺘﻴﻘﻦ ﻣﻦ ﺍﻷﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ؟‬
‫‪9‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻭﺃﻫﻞﹸ ﺍﳊﺪﻳﺚ ﻣ‪‬ﺘ‪‬ﺒ‪‬ﺎﻳِﻨ‪‬ﻮﻥﹶ ﻓﻤِﻨ‪‬ﻬﻢ‪ :‬ﺍﳌﻌﺮﻭﻑ ﺑﻌِﻠﹾﻢِ ﺍﳊﺪﻳﺚ ﺑﻄﻠﹶﺒﻪ ﻭﲰﺎﻋﻪ ﻣِﻦ ﺍﻷﺏ ﻭﺍﻟﻌﻢ‪ ‬ﻭﺫﹶﻭِﻱ ﺍﻟﺮ‪‬ﺣِﻢِ ﻭﺍﻟﺼ‪‬ﺪِﻳﻖِ ﻭﻃﹸﻮﻝِ ﻣ‪‬ﺠﺎﻟﹶﺴ‪‬ﺔ‬
‫ﺃﻫﻞِ ﺍﻟﺘ‪‬ﻨﺎﺯ‪‬ﻉ ﻓﻴﻪ‪ .‬ﻭﻣ‪‬ﻦ‪ ‬ﻛﺎﻥ ﻫﻜﺬﺍ ﻛﺎﻥ ﻣ‪‬ﻘﹶﺪ‪‬ﻣ‪‬ﺎ ﰲ ﺍﳊِﻔﹾﻆ ﺇﻥﹾ ﺧﺎﻟﹶﻔﻪ ﻣ‪‬ﻦ‪ ‬ﻳ‪ ‬ﹶﻘﺼ‪‬ﺮ‪ ‬ﻋﻨﻪ ﻛﺎﻥ ﺃﻭ‪‬ﻟﹶﻰ ﺃﻥﹾ ﻳ‪‬ﻘﹾﺒ‪‬ﻞ ﺣﺪﻳﺜﹸﻪ ﳑﻦ ﺧﺎﻟﻔﻪ ﻣِﻦ‪ ‬ﺃﻫﻞ‬
‫ﺍﻟﺘﻘﺼﲑ ﻋﻨﻪ‪.‬‬
‫ﻭﻳﻌﺘﱪ ﻋﻠﻰ ﺃﻫ‪‬ﻞِ ﺍﳊﺪﻳﺚ ﺑﺄﻥﹾ ﺇﺫﹶﺍ ﺍﺷ‪‬ﺘ‪‬ﺮ‪‬ﻛﹸﻮﺍ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﺮ‪‬ﺟ‪‬ﻞ ﺑِﺄﻥﹾ ﻳ‪‬ﺴ‪‬ﺘ‪‬ﺪ‪‬ﻝﱠ‪:‬‬
‫ﻋﻠﻰ ﺣِﻔﹾﻆ ﺃﺣﺪِﻫﻢ ﺑِﻤ‪‬ﻮ‪‬ﺍﻓﹶﻘﹶﺔِ ﺃﻫ‪‬ﻞ ﺍﳊِﻔﹾﻆ‬ ‫ﺃ(‬
‫ﻭﻋﻠﻰ ﺧﻼﻑ ﺣِﻔﹾﻈﻪ ﲞﻼﻑ ﺣﻔﻆ ﺃﻫ‪‬ﻞِ ﺍﳊِ ﹾﻔﻆِ ﻟﻪ‪.‬‬ ‫ﺏ(‬
‫ﻭﺇﺫﺍ ﺍﺧﺘﻠﻔﹶﺖ ﺍﻟﺮﻭﺍﻳﺔﹸ ﺍﺳﺘﺪﻟﻠﻨﺎ ﻋﻠﻰ ﺍﶈﻔﻮﻅ ﻣﻨﻬﺎ ﻭﺍﻟﻐ‪‬ﻠﹶﻂ ‪‬ﺬﺍ ﻭﻭ‪‬ﺟ‪‬ﻮﻩٍ ﺳِﻮﺍﻩ ﺗﺪ‪‬ﻝﱡ ﻋﻠﻰ ﺍﻟﺼﺪﻕ ﻭﺍﳊﻔﻆ ﻭﺍﻟﻐﻠﻂ ﻗﺪ ﺑﻴ‪‬ﻨﺎﻫﺎ ﰲ ﻏﲑ‬
‫ﻫﺬﺍ ﺍﳌﻮﺿﻊ‪.‬‬
‫ﻭﺃﺳﺄﻝ ﺍﷲ ﺍﻟﺘﻮﻓﻴﻖ )ﺍﻧﺘﻬﻰ(‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﺃﻃﻠﺖ ﺍﻟﻨﻔﺲ ﰲ ﺳﺮﺩ ﻫﺬﺍ ﺍﻟﻨﺺ ﺍﻟﺘﺎﺭﳜﻲ ﺍﳌﻌﻠﻤﺔ ﲝﺬﺍﻓﲑﻩ ﻭﻋﻠﻰ ﻃﻮﻟﻪ‪ ،‬ﻷﻧﻪ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﻧﺺ ﻣﺆﺳﺲ‪ .‬ﻭﻛﻞ ﻣﺮﺍﺟﻌﺔ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﺴﺘﺤﻀﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﻭﺗﻌﻴﺪ ﻗﺮﺍﺀ‪‬ﺎ ﳎﺪﺩﺍﹰ ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﺍﺳﺘﺠﺪ‬
‫ﻣﻦ ﻣﻌﺎﺭﻑ ﺃﻭ ﻣﻨﺎﻫﺞ‪.‬‬
‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﻷﻥ ﻫﺬﻩ ﺍﳋﻄﺎﻃﺔ ﻫﻲ ﺍﻟﱵ ﺳﻴﺘﺒﻌﻬﺎ ﺍﳊﻔﺎﻅ ﺍﻟﻼﺣﻘﻮﻥ ﻭﳛﺎﻭﻟﻮﻥ ﺍﺟﺮﺃ‪‬ﺎ ﻋﻠﻰ ﺃﺭﺽ ﺍﻟﻮﺍﻗﻊ‪،‬‬
‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﻣﻦ ﺃﺟﻞ ﺇﻃﻼﻉ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﱘ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺸﺘﻐﻞ ‪‬ﺎ ﻋﻘﻮﻝ ﺍﻟﻨﻮﺍﺑﻎ ﺍﻷﻓﺬﺍﺫ ﺍﳌﺆﺳﺴﺔ ﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ‬
‫ﰲ ﺃﺯﻣﺎﻥ ﻏﺮﺍﺀ ﻗﺒﻞ ﺃﻥ ﻳﻨﺘﻬﻲ ﺍﳊﻘﻞ ﺇﱃ ﻣﻦ ﺻﻜﻜﻨﺎ ﲰﻌﻪ ﺑﺒﻌﺾ ﻧﻮﺍﺩﺭﻫﻢ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ" ﳑﻦ ﺃﺯﺭﻭﺍ ﺑﺎﳊﻘﻞ ﺃﳝﺎ‬
‫ﺯﺭﺍﻳﺔ ﻭﺣﻮﻟﻮﻩ ﻣﻦ ﻓﺮﻁ ﺑﻼﻫﺘﻬﻢ ﺇﱃ ‪‬ﻫﺰ‪‬ﺃﺓ ﻳﺘﻨﺬﺭ ‪‬ﺎ ﺍﳌﻐﺮﺿﻮﻥ ﰲ ﳎﺎﻟﺲ ﳍﻮﻫﻢ‪.‬‬
‫ﻓﺎﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﱂ ﻳﻌﺘﱪ ﺍﳌﺆﺳﺲ ﻏﲑ ﻣﺪﻓﻮﻉ ﻟﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻭﺍﳌﺆﺻﻞ ﳌﻨﻬﺠﻴﺘﻪ‪ ،‬ﺳﻮﻯ ﲞﺼﺎﻝ ﺍﺟﺘﻤﻌﺖ ﻓﻴﻪ‬
‫ﻭﺍﻓﺘﻘﺪﺕ ﰲ ﻏﲑﻩ‪ .‬ﻓﻬﻮ ﱂ ﻳﻜﻦ ﳑﻦ ﳛﻔﻆ ﺑﺎﳌﻌﲎ ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﻭﺍﳊﻔﺎﻅ ﺣﻮﻟﻪ ﻛﺜﲑ‪ ،‬ﺣﻴﺚ ﻛﻔﻮﻩ ﺃﻣﺜﺎﻝ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‬
‫ﻭﻏﲑﻩ ﻣﺆﻧﺔ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﻟﺼﻨﺎﻋﺔ ﺍﳊﺪﻳﺜﻴﺔ‪ ،‬ﺑﻞ ﻛﺎﻥ‪ ،‬ﲟﺎ ﺃﻭﰐ ﻣﻦ ﻋﻘﻞ‪ ،‬ﻭﲤﻜﻦ ﻣﻦ ﺍﻟﻠﻐﺔ‪ ،‬ﻳﻔﻘﻪ ﻭﻳﻔﻬﻢ ﻭﻳﺴﺘﻨﺒﻂ ﻣﻦ‬
‫ﻇﻮﺍﻫﺮ ﺍﻟﻨﺼﻮﺹ ﻣﺎ ﻻ ﳜﻄﺮ ﻗﻂ ﻋﻠﻰ ﺑﺎﻝ ﳏﺪﺙ ﺣﺎﻣﻞ ﺃﻭ ﺭﺍﻭﻱ ﻟﺬﻟﻚ ﺍﻟﻨﺺ ﺍﻟﻐﻔﻞ ﺍﻟﺬﻱ ﻣﺎ ﺃﻥ ﻳﺘﺪﺑﺮﻩ ﺍﻹﻣﺎﻡ ﻭﲡﺮﻱ‬
‫ﻓﻴﻪ ﻣﺸﺎﺭﻃﻪ ﺍﻟﺘﺤﻠﻴﻠﻴﺔ ﺣﱴ ﻳﺘﻔﺠﺮ ﻣﺴﺘﻌﻠﻨﺎﹰ ﺑﻜﻞ ﻣﻜﻨﻮﻧﺎﺕ ﺳﺮﻩ‪.‬‬
‫ﻭﳎﺮﺩ ﻭﺟﻮﺩ ﺳﺎﺑﻘﺔ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﻟﺘﺄﺳﻴﺲ ﳊﻘﻠﻲ‪" :‬ﻋﻠﻢ ﺍﳊﺪﻳﺚ" ﻭ" ﻋﻠﻢ ﺍﻷﺻﻮﻝ" ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭ‪‬ﺬﻩ ﺍﳋﻠﻔﻴﺔ ﺍﻟﱵ ﺃﺧﺬ‬
‫ﻋﻨﻬﺎ ﺍﻟﻘﺎﺭﺉ ﶈﺔ ﻣﻦ ﺧﻼﻝ ﻧﺺ "ﺍﻟﺮﺳﺎﻟﺔ"‪ ،‬ﻓﺈﻧﺎ ﳓﻜﻢ‪ ،‬ﻭﺑﺪﻭﻥ ﺗﺮﺩﺩ‪ ،‬ﻋﻠﻰ ﻛﻞ ﺩﻋﺎﺓ ﺍﻟﻌﻘﻼﻧﻴﺔ ﺍﳌﺘﻘﺪﻣﲔ ﻣﻨﻬﻢ‬
‫ﻭﺍﳌﺘﺄﺧﺮﻳﻦ )ﺍﻟﺬﻳﻦ ﺃﺭِﺑﻮﺍ ﺑﺮﻣﻲ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻗﺎﻃﺒﺔ ﻣﻦ ﻗﻮﺱ ﻭﺍﺣﺪﺓ(‪ ،‬ﺇﻣﺎ ﺑﺎﻟﺴ‪‬ﻔﻪ‪ ،‬ﺃﻭ ﺍﻟﺴ‪‬ﺨﻒ‪ ،‬ﺃﻭ ﺍﻟﺴﻔﺴﻄﺔ‪ ،‬ﻟﻀﻌﻒ‬
‫ﻃﺎﻟﺒﻬﻢ ﻭﻣﻄﻠﻮ‪‬ﻢ ﰲ ﺁﻥ‪ ،‬ﺣﻴﺚ ﻋﺠﺰﻭﺍ ﻟﻴﺲ ﻓﺤﺴﺐ ﻋﻦ ﺣﻔﻆ ﺍﳌﺘﻮﻥ ﻛﻲ ﻳﺴﺮﺩﻭﺍ ﻣﺎ ﲜﺮﺍ‪‬ﻢ ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻻﺣﺘﻴﺎﺝ‬
‫ﺇﻟﻴﻬﺎ‪ ،‬ﺑﻞ ﻋﺪﻣﻮﺍ ﺍﻟﺬﻛﺎﺀ ﺃﻭ ﺍﻟﻨﺒﻮﻍ ﻛﻲ ﻳﻬﺘﺪﻭﺍ‪ ،‬ﻭﻋﻠﻰ ﻏﺮﺍﺭ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺇﱃ ﺇﺛﺮﺍﺀ ﺍﳊﻘﻞ ﲟﻨﺎﻫﺞ ﲢﻠﻴﻠﻴﺔ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﻠﻘﻒ‬
‫ﺃﻛﺜﺮ ﻣﺎ ﻛﺎﻥ ﻳﻠﻘﻲ ﺑﻪ ﺍﻟﻮﺿﺎﻋﻮﻥ ﺇﱃ ﺳﺎﺣﺔ ﺍﳊﺪﻳﺚ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﻟﻨﻌﺘﻬﻢ ﻟﻠﻤﺤﺪﺛﲔ ﺑﺎﳊﺸﻮ ﻣﻦ ﻏﻨﻴﺔ ﰲ ﺍﳊﻘﻞ‪ ،‬ﺑﺎﻟﺮﻏﻢ‬
‫ﻣﻦ ﺍﺳﺘﺤﻘﺎﻕ ﲨﻬﺮﺓ ﻛﺒﲑﺓ ﻣﻦ ﻫﺆﻻﺀ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺎﺧﺮﻳﻦ ﳊﻤﻞ ﻫﺬﺍ ﺍﻟﻨﻌﺖ ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ‪ ،‬ﻋﻠﻰ ﻣﺎ ﲢﻘﻨﻨﺎ ﻣﻦ‬
‫ﺫﻟﻚ ﻭﺑﺎﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ"‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪10‬‬

‫ﻭﻟﻐﻠﺒﺔ ﺍﻟﺘﻔﻜﲑ ﺍﻟﺴﻔﺴﻄﻲ ﻏﲑ ﺍﳌﻨﺘﺞ ﻋﻠﻰ ﺍﻧﺘﻘﺎﺩﺍ‪‬ﻢ‪ ،‬ﻓﻠﻢ ﻳﺪﺭﻛﻮﺍ ﻗﻂ‪ ،‬ﺃﻥ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺍﻟﻨﻘﺪ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﻣﻨﺘﺠﺎﹰ ﻭﻣﻔﻴﺪﺍ‬
‫ﻟﻠﻌﻠﻢ ﺍﳌﻌﲏ‪ ،‬ﺃﻥ ﺗﻘﺘﺮﺡ ﺍﻟﺒﺪﺍﺋﻞ ﳌﺎ ﺻﺒﺒﺖ ﻋﻠﻴﻪ ﻧﻘﺪﻙ !‬
‫ﻟﺬﻟﻚ‪ ،‬ﻭﻋﻤﻼﹰ ﺑﻮﺻﻞ ﺍﳊﻘﻞ ﲟﻌﻴﻨﻪ‪ ،‬ﻓﻜﻞ ﻣﺮﺍﺟﻌﺔ ﻟﻠﺤﻘﻞ ﻻ ﺑﺪ ﻭﺃﻥ ﺗﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻞ ﻣﺎ ﺃﺛﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ ﻣﻦ‬
‫ﺇﺷﻜﺎﻻﺕ ﰲ ﺍﻟﻨﺺ ﺍﻟﺴﺎﺑﻖ ﺳﻮﺍﺀ ﻣﺎ ﻛﺎﻥ ﻟﻪ ﺗﻌﻠﻖ ﺑﺎﶈﻤﻮﻝ ﺃﻱ‪ :‬ﺍﳋﱪ‪ ،‬ﺃﻭ ﺑﺎﳊﻮﺍﻣﻞ ﺃﻱ‪ :‬ﺍﻟﺴﻨﺪ‪.‬‬
‫ﻭﺳﺘﺸﻤﻞ ﻣﺮﺍﺟﻌﺘﻨﺎ ﻣﺴﺘﻮﻳﲔ‪:‬‬
‫ﺃ‪ .‬ﻣﺴﺘﻮﻯ ﺇﺻﻼﺣﻲ ﺗﺮﻣﻴﻤﻲ‪ :‬ﺣﻴﺚ ﺳﻨﻌﲎ ﺑﺼﻘﻞ ﺃﻭ ﺇﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻣﺎ ﺃﺻﺎﺑﻪ ﺍﻟﺒﻠﻲ ﻣﻦ ﺍﳌﻔﺎﻫﻴﻢ ﺍﻟﻘﺪﳝﺔ ﻭﱂ ﻳﻌﺪ ﻣﺴﺎﻳﺮﺍﹰ ﳌﺘﻄﻠﺒﺎﺕ‬
‫ﺃﻭ ﻧﺒﺾ ﺍﻟﻌﺼﺮ‪ ،‬ﻣﺴﺘﺄﻧﺴﲔ ﺑﻘﻮﻝ ﺍﻟﺮﺍﺟﺰ ﺍﳌﺨﻀﺮﻡ‪ :‬ﺭﺅﺑﺔ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟ ‪‬ﻌﺠ‪‬ﺎﺝ )ﺕ‪ 145 :‬ﻫـ(‪:‬‬
‫ﻳﺴ‪‬ﺘ‪‬ﻮﻫِﺐ‪ ‬ﺍﻟﻮ‪‬ﺳﻴﻤﺎ ﺭِﺩﺍﺀﻩ ﻭﺍﻟﺒ‪‬ﺸ‪‬ﺮ ﺍﻟﻨ‪‬ﻌﻴﻤﺎ‬ ‫ﺣﱴ ﺍﺫﺍ ﺍﻟﺪﻫﺮ ﺍﺳﺘﺠﺪ‪ ‬ﺳِﻴﻤﺎ ﻣﻦ ﺍﻟﺒِﻠﻰ‬
‫ﺏ‪ .‬ﻣﺴﺘﻮﻯ ﺍﻟﺘﺄﺳﻴﺲ ﺍﻷﻧﻒ‪ :‬ﻭﻓﻴﻪ ﺳﻨﻌﲎ ﺑﺎﻟﺘﺄﺳﻴﺲ ﻟﻠﺤﻘﻞ ﻣﻦ ﺟﺪﻳﺪ ﻋﻠﻰ ﺃﺳﺲ ﳐﺘﻠﻔﺔ‪ ،‬ﻧﻈﺮﺍﹰ ﻷﻥ ﺍﻷﺳﺲ ﺍﻟﻘﺪﳝﺔ ﱂ ﺗﻌﺪ‬
‫ﺻﺎﳊﺔ‪ ،‬ﺃﻭ ﺻﺎﺭﺕ ﻣﺘﺠﺎﻭﺯﺓ‪.‬‬
‫ﻭﻗﺪ ﺃﺳﺲ ﺍﻟﺸﺎﻓﻌﻲ ﺑﺎﻟﻨﺺ ﺍﻟﺴﺎﺑﻖ ﻟﺼﺮﺡ ﺍﳌﻨﻬﺠﻴﺔ ﺍﳊﺪﻳﺜﻴﺔ ﰲ ﺧﻄﻮﻃﻬﺎ ﺍﻟﻌﺮﻳﻀﺔ ﻗﺒﻞ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﱐ ﺍﳍﺠﺮﻱ‪.‬‬
‫ﻭﺳﻴﻌﻤﻞ ﺭﻭﺍﺩ ﻻﺣﻘﻮﻥ ﻋﻠﻰ ﲤﺜﻞ ﻫﺬﺍ ﺍﻟﻨﺺ ﻭﻫﻀﻤﻪ ﻭﻣﺪﻩ ﺑﺎﻵﻟﻴﺎﺕ ﻭﺍﻹﺟﺮﺍﺋﻴﺎﺕ ﺍﻟﱵ ﲣﺮﺟﻪ ﻣﻦ ﺍﻹﻃﺎﺭ ﺍﻟﻨﻈﺮﻱ‬
‫ﺍﻟﺘﺠﺮﻳﺪﻱ ﺍﻟﺬﻱ ﺻﺎﻏﻪ ﻓﻴﻪ ﺍﻹﻣﺎﻡ ﻟﻴﱰﻟﻮﻩ ﻋﻤﻠﻴﺎﹰ ﻋﻠﻰ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﻴﺪﺍﻧﻴﺔ ﺍﳌﻠﻤﻮﺳﺔ‪.‬‬

‫]‪ì]æ†ÖêÂç•ç]ë‚ÏßÖ]sãßÛÖ°ÃÚàeîé¬…^Óje‬‬
‫ﻳﻌﺘﱪ ﺃﺑﻮ ﺯﻛﺮﻳﺎ‪ ،‬ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺍﻟﺒﻐﺪﺍﺩﻱ )‪ 158‬ﻫـ ‪ 232 -‬ﻫـ( ‪ ،‬ﺍﳌﺆﺳﺲ ﺍﻟﻔﻌﻠﻲ ﻟﻠﻤﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ﺍﳌﻮﺿﻮﻋﻲ‬
‫ﻟﻠﺮﺟﺎﻝ ﻣﻦ ﺧﻼﻝ ﻣﺮﻭﻳﺎ‪‬ﻢ‪.‬‬
‫ﻭﻗﺪ ﺑﻠﻎ ﺍﳌﻨﻬﺞ ﺍﻟﻨﻘﺪﻱ ﻣﻊ ﺟﻴﻞ ﳛﻴﻲ ﺑﻦ ﻣﻌﲔ ﺫﺭﻭﺗﻪ‪ ،‬ﲝﻴﺚ ﺃﺻﺒﺢ ﺑﺈﻣﻜﺎﻥ ﺃﺣﺪ ﻓﻄﺎﺣﻠﻬﻢ‪ ،‬ﺇﻟﺰﺍﻕ ﻋﻠﺔ ﰲ ﺧﱪ ﺑﻌﻴﻨﻪ‬
‫ﺑﺮﺟﻞ ﳐﺼﻮﺹ ﺿﻤﻦ ﺍﻟﺴﻨﺪ‪ ،‬ﺩﻭﻥ ﺳﻮﺍﻩ ﻣﻦ ﺑﺎﻗﻲ ﺍﻟﺮﻭﺍﺓ‪ .‬ﻭﻫﻲ ﻗﻤﺔ ﰲ ﺍﻟﺘﺸﺨﻴﺺ‪ ،‬ﱂ ﻳﻜﻦ ﺑﺎﳌﺴﺘﻄﺎﻉ ﺑﻠﻮﻏﻬﺎ ﻣﻦ ﻗﺒﻞ‬
‫ﻟﺪﻯ ﺍﳌﻬﺘﻤﲔ ‪‬ﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴﱵ‪:‬‬
‫ﲰﻌﺖ ﳏﻤﺪ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﻳﻘﻮﻝ‪:‬‬
‫ﺟﺎﺀ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﺇﱃ ﻋﻔﺎﻥ ﻟﻴﺴﻤﻊ ﻣﻨﻪ ﻛﺘﺐ ﲪ‪‬ﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ‪،‬‬
‫‪-‬ﻓﻘﺎﻝ )ﻋﻔﺎﻥ( ﻟﻪ‪ :‬ﻣﺎ ﲰﻌﺘﻬﺎ ﻣﻦ ﺃﺣﺪ؟‪،‬‬
‫‪-‬ﻓﻘﺎﻝ )ﺍﺑﻦ ﻣﻌﲔ(‪ :‬ﻧﻌﻢ‪ ،‬ﺣﺪﺛﲏ ﺳﺒﻌﺔ ﻋﺸﺮ ﻧﻔﺴﺎﹰ ﻋﻦ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ‪،‬‬
‫‪-‬ﻓﻘﺎﻝ )ﻋﻔﺎﻥ(‪ :‬ﻭﺍﷲ ﻻ ﺃﺣﺪﺛﻚ!‪.‬‬
‫‪-‬ﻓﻘﺎﻝ )ﺍﺑﻦ ﻣﻌﲔ(‪ :‬ﺇﳕﺎ ﻫﻮ ﺩﺭﻫﻢ ﻭﺃﳓﺪﺭ ﺇﱃ ﺍﻟﺒﺼﺮﺓ ﻭﺃﲰﻌﻪ ﻣﻦ ﺍﻟﺘﺒﻮﺫﻛﻲ ‪،‬‬
‫‪-‬ﻓﻘﺎﻝ ﻟﻪ )ﻋﻔﺎﻥ(‪ :‬ﺷﺄﻧﻚ‪.‬‬
‫‪11‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻓﺎﳓﺪﺭ ﺇﱃ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻭﺟﺎﺀ ﺇﱃ ﻣﻮﺳﻰ ﺑﻦ ﺇﲰﺎﻋﻴﻞ )ﺍﻟﺘﺒﻮﺫﻛﻲ(‪،‬‬

‫‪-‬ﻓﻘﺎﻝ ﻟﻪ ﻣﻮﺳﻰ‪ :‬ﱂ ﺗﺴﻤﻊ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﻦ ﺃﺣﺪ؟‬
‫‪-‬ﻓﻘﺎﻝ )ﺍﺑﻦ ﻣﻌﲔ(‪ :‬ﲰﻌﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻣﻦ ﺳﺒﻌﺔ ﻋﺸﺮ ﻧﻔﺴﺎﹰ ﻭﺃﻧﺖ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪،.‬‬
‫‪-‬ﻓﻘﺎﻝ )ﻣﻮﺳﻰ(‪ :‬ﻭﻣﺎﺫﺍ ﺗﺼﻨﻊ ‪‬ﺬﺍ؟؟‬
‫‪-‬ﻓﻘﺎﻝ )ﺍﺑﻦ ﻣﻌﲔ(‪ :‬ﺇﻥ ﲪﺎﺩ ﺑﻦ ﺳﻠﻤﺔ ﻛﺎﻥ ﳜﻄﺊ‪ ،‬ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻣﻴﺰ ﺧﻄﺄﻩ ﻣﻦ ﺧﻄﺄ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺻﺤﺎﺑﻪ ﻭﻗﺪ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺷﻲﺀ‬
‫ﻋﻠﻤﺖ ﺃﻥ ﺍﳋﻄﺄ ﻣﻦ ﲪﺎﺩ ﻧﻔﺴﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺷﻲﺀ ﻋﻨﻪ‪ ،‬ﻭﻗﺎﻝ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﲞﻼﻓﻬﻢ ﻋﻠﻤﺖ ﺃﻥ ﺍﳋﻄﺄ ﻣﻨﻪ ﻻ ﻣﻦ ﲪﺎﺩ‪،‬‬
‫ﻓﺄﻣﻴﺰ ﺑﲔ ﻣﺎ ﺃﺧﻄﺄ ﻫﻮ ﺑﻨﻔﺴﻪ ﻭﺑﲔ ﻣﺎ ﺃﹲﺧﻄﺊ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﺬﺍ ﺍﻟﺬﻱ ﲡﺸﻤﻪ ﺍﺑﻦ ﻣﻌﲔ ﺭﲪﻪ ﺍﷲ ﻟﻦ ﺗﺪﺭﻙ ﻗﻴﻤﺘﻪ ﺣﱴ ﺗﺴﺘﻌﲔ ﺑﺎﳊﺎﺳﻮﺏ ﻭﲢﺎﻭﻝ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺃﻋﻔﻴﺖ‬
‫ﻣﻦ ﺗﺒﻌﺎﺕ ﺍﳊﻔﻆ‪ ،‬ﺗﻘﻴﻴﻢ ﺭﺍﻭ ﻣﻌﲔ ﻣﻦ ﺧﻼﻝ ﺍﻟﺴﱪ ﺍﻻﺳﺘﻘﺼﺎﺋﻲ ﻟﻜﻞ ﻣﺮﻭﻳﺎﺗﻪ ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﻣﻊ ﻣﺎ ﺭﻭﺍﻩ ﺍﻟﺜﻘﺎﺕ ﺍﳌﺸﺎﺭﻛﲔ‬
‫ﻟﻪ ﰲ ﺷﻴﻮﺧﻪ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻞ ﺧﱪ ﺧﱪ‪ ،‬ﻣﺘﺄﺳﻴﺎﹰ ﰲ ﻛﻞ ﻫﺬﺍ ﲟﺎ ﺳﺒﻘﻚ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﻔﺬ‪ ،‬ﻣﺴﺘﻌﻴﻨﺎﹰ ﺑﺬﺍﻛﺮﺗﻪ ﻓﺤﺴﺐ‪.‬‬
‫ﻭﻳﻘﻮﻝ ﺃﺑﻮ ﺍﻟﻔﻀﻞ‪ ،‬ﺍﻟﻌﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ‪ ،‬ﰲ ﺃﺟﺮﺃﺓ ﺍﳌﻨﻬﺞ ﻣﻦ ﻃﺮﻑ ﺍﺑﻦ ﻣﻌﲔ‪:‬‬
‫‪-‬ﻗﻴﻞ ﻟﻴﺤﲕ )ﺑﻦ ﻣﻌﲔ(‪ :‬ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﺟﺎﺀ ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ ﻫﻮ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻣﻦ ﺃﺻﺤﺎﺑﻪ؟‬
‫‪-‬ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﺻﺤﺎﺑﻪ‪.‬‬
‫‪-‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﻦ ﺃﺣﺐ ﺇﻟﻴﻚ ﰲ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ؟‬
‫‪-‬ﻗﺎﻝ‪ :‬ﺍﻷﻭﺯﺍﻋﻲ‪ ،‬ﻭﻫﺸﺎﻡ ﺍﻟﺪﺳﺘﻮﺍﺋﻲ‪.‬‬
‫‪-‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺄﺑﺎﻥ ﺑﻦ ﻳﺰﻳﺪ؟‪.‬‬
‫‪-‬ﻗﺎﻝ‪ :‬ﻭﺃﺑﺎﻥ ﺑﻦ ﻳﺰﻳﺪ‪ ،‬ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫‪-‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﺸﻴﺒﺎﻥ؟‬
‫‪-‬ﻗﺎﻝ‪ :‬ﻫﻮ ﺻﺤﻴﺢ ﺍﻟﻜﺘﺎﺏ ﻋﻦ ﳛﲕ ﺑﻦ ﺃﰊ ﻛﺜﲑ‪،‬‬
‫ﻭﺃﺿﺎﻑ ﺍﺑﻦ ﻣﻌﲔ‪ ،‬ﺇﻏﻨﺎﺀً ﻟﻠﺴﺎﺋﻞ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺴﺄﻟﻪ ﺃﺣﺪ‪:‬‬
‫ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺃﻳﻀﺎﹰ ﰲ ﳛﲕ )ﺑﻦ ﺃﰊ ﻛﺜﲑ( ﻟﻴﺲ ﺑﻪ ﺑﺄﺱ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻜﺎﻣﻠﺔ ﺑﺎﻟﺮﺍﻭﻱ‪ ،‬ﻭﲟﺮﻭﻳﺎﺗﻪ‪ ،‬ﻭﺑﺘﻼﻣﺬﺗﻪ ﺍﻵﺧﺬﻳﻦ ﻋﻨﻪ‪ ،‬ﻭﺩﺭﺟﺔ ﻭ ﺛﻮﻗﻴﺔ ﻛﻞ‬
‫ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻓﻴﻪ ﺑﺎﻧﻔﺮﺍﺩ‪ ،‬ﻭﻛﻴﻒ ﺣﻜﻢ ﻟﺼﺎﱀ ﺍﺑﻦ ﺃﰊ ﻛﺜﲑ‪ ،‬ﻭﻫﻮ ﻓﺮﺩ‪ ،‬ﰲ ﺣﺎﻟﺔ ﺍﻻﺧﺘﻼﻑ ﻋﻨﻪ‪ ،‬ﻋﻠﻰ ﺣﺴﺎﺏ ﻣﻦ ﺭﻭﻭﺍ‬
‫ﻋﻨﻪ‪ ،‬ﻭﻫﻢ ﲨﻊ!‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﻛﻴﻒ ﺍﳊﻜﻢ ﻋﻠﻰ ﺭﺍﻭ ﻣﻦ ﺧﻼﻝ ﻣﺮﻭﻳﺎﺗﻪ ﻓﺤﺴﺐ؟‪.‬‬
‫ﻫﻨﺎ ﻟﻦ ﳒﺪ ﺧﲑﺍﹰ ﻣﻦ ﺍﺑﻦ ﻣﻌﲔ ﻧﻔﺴﻪ ﻟﻴﺸﺮﺡ ﻟﻨﺎ ﻣﺮﺓ ﺃﺧﺮﻯ ﻃﺮﻳﻘﺔ ﻋﻤﻠﻪ‪ ،‬ﻣﺘﻤﺜﻼﹰ ﻛﻞ ﺍﻟﺘﻤﺜﻞ ﻟﻠﻔﻘﺮﺓ )‪ (8‬ﻛﻴﻒ ﺍﻟﺘﻴﻘﻦ‬
‫ﻣﻦ ﺍﻷﺩﺍﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ؟ ﻣﻦ "ﺍﻟﺮﺳﺎﻟﺔ" ﻟﻠﺸﺎﻓﻌﻲ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪12‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﳏﺮﺯ‪:‬‬

‫ﲰﻌﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻳﻘﻮﻝ‪:‬‬
‫‪-‬ﻗﺎﻝ ﱄ ﺇﲰﺎﻋﻴﻞ ﺑﻦ ﻋﻠﻴﺔ ﻳﻮﻣﺎﹰ‪ :‬ﻛﻴﻒ ﺣﺪﻳﺜﻲ؟‬
‫‪-‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﺃﻧﺖ ﻣﺴﺘﻘﻴﻢ ﺍﳊﺪﻳﺚ‪.‬‬
‫‪-‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻭﻛﻴﻒ ﻋﻠﻤﺘﻢ ﺫﺍﻙ؟‬
‫‪-‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﻋﺎﺭﺿﻨﺎ ‪‬ﺎ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺮﺃﻳﻨﺎﻫﺎ ﻣﺴﺘﻘﻴﻤﺔ‪} ،‬ﺍﻟﺘﻄﺒﻴﻖ ﺍﻟﻌﻤﻠﻲ ﻟﻠﻔﻘﺮﺓ )‪ (8‬ﻣﻦ "ﺍﻟﺮﺳﺎﻟﺔ"{‬
‫‪-‬ﻗﺎﻝ‪ :‬ﻓﻘﺎﻝ‪ :‬ﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﻓﻠﻢ ﻳﺰﻝ ﻳﻘﻮﻝ‪ :‬ﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﳛﻤﺪ ﺭﺑﻪ ﺣﱴ ﺩﺧﻞ ﺩﺍﺭ ﺑﺸﺮ ﺑﻦ ﻣﻌﺮﻭﻑ‪ ،‬ﺃﻭ ﻗﺎﻝ‪ :‬ﺩﺍﺭ ﺍﻟﺒﺨﺘﺮﻱ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻓﻼ ﻳﻌﺰﺑﻦ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻫﺬﻩ ﺍﳋﻄﻮﻁ ﺍﻟﻌﺮﻳﻀﺔ ﰲ ﺗﺸﻐﻴﻞ ﺍﳌﻨﻬﺞ‪ ،‬ﻭﻟﻴﻌﺾ ﻋﻠﻴﻬﺎ ﺑﻨﻮﺍﺟﺬﻩ‪ .‬ﰒ‪ ،‬ﻟﻴﺘﻤﻌﻦ‬
‫ﰲ ﻫﺬﻩ ﺍﻟﺮﻫﺒﺔ ﻣﻦ ﺍﻟﻨﻘﺎﺩ‪ ،‬ﻭﻟﻴﻌﺠﺐ ﳍﺬﺍ ﺍﳌﻨﻬﺞ ﺍﳌﻮﺿﻮﻋﻲ ﰲ ﺍﳊﻜﻢ ﻋﻠﻰ ﺍﻟﺮﺍﻭﻱ ﻣﻦ ﺧﻼﻝ ﺍﺳﺘﻌﺮﺍﺽ‪ ،‬ﻭﺳﱪ‪ ،‬ﻭﻓﺤﺺ‬
‫ﻛﻞ ﻣﺮﻭﻳﺎﺗﻪ‪ ،‬ﻭﻣﻘﺎﺭﻧﺘﻬﺎ ﺑﺮﻭﺍﻳﺎﺕ ﺍﻟﺜﻘﺎﺕ!‪ .‬ﻭﻫﻮ ﻣﺎ ﺳﻴﻐﻴﺐ ﲟﺮﺓ ﻋﻠﻰ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻣﺎ ﺑﻌﺪ ﺍﻟﻐﺰﻭ ﺍﻟﺘﺘﺮﻱ ﻟﺒﻐﺪﺍﺩ‪ ،‬ﲝﻜﻢ‬
‫ﺍﻟﻜﻬﻮﻓﻴﺔ ﻭﺍﻻﺟﺘﺮﺍﺭﻳﺔ ﻭﺍﳊﺸﻮ ﻭﻗﻠﺔ ﺍﻟﺘﺄﻫﻴﻞ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻚ ﻣﻦ ﳕﺎﺫﺟﻬﻢ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ"‪.‬‬
‫ﰒ ﺃﺻﺪﺭ ﺍﺑﻦ ﻣﻌﲔ ﺣﻜﻤﻪ ﻋﻠﻰ ﺍﺑﻦ ﻋﻠﻴﺔ ﻓﻘﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﺍﺑﻦ ﻋﻠﻴﺔ ﺛﻘﺔ‪ ،‬ﻣﺄﻣﻮﻧﺎﹰً‪ ،‬ﺻﺪﻭﻗﺎﹰ‪ ،‬ﻣﺴﻠﻤﺎﹰ‪ ،‬ﻭﺭﻋﺎﹰ‪ ،‬ﺗﻘﻴﺎﹰ‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻋﻤﻞ ﻛﻬﺬﺍ ﻣﻦ ﺟﻬﺪ ﻭﻣﺮﺍﺱ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻣﻦ ﺟﻬﺔ ﲢﺮﻱ ﻭﺍﺳﺘﻘﺮﺍﺀ ﻣﺮﻭﻳﺎﺕ ﺍﻟﺮﺍﻭﻱ‬
‫ﺑﻜﺎﻣﻠﻬﺎ ﻗﺒﻞ ﺇﻣﻜﺎﻥ ﺇﺻﺪﺍﺭ ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﻜﻢ‪.‬‬
‫ﻭﻳﺆﻛﺪ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺍﳌﻮﺳﻮﻋﻲ ﻟﺪﻯ ﺍﻟﻨﺎﻗﺪ ﲟﺎ ﺭﻭﺍﻩ ﺍﻟﻌﺒﺎﺱ ﺍﻟﺪﻭﺭﻱ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﳛﲕ ﺑﻦ ﻣﻌﲔ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﱂ ﻧﻜﺘﺐ ﺍﳊﺪﻳﺚ ﻣﻦ ﺛﻼﺛﲔ ﻭﺟﻬﺎﹰ ﻣﺎ ﻋﻘﻠﻨﺎﻩ‬
‫ﻭﻟﻦ ﺃﻃﻴﻞ ﰲ ﺗﺘﺒﻊ ﺍﻹﺿﺎﻓﺎﺕ ﻣﻦ ﻃﺮﻑ ﺭﻭﺍﺩ ﺁﺧﺮﻳﻦ‪ ،‬ﻛﺎﺷﺘﺮﺍﻁ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻟﻠﺴﻤﺎﻉ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ﻭﻟﻴﺲ ﻓﺤﺴﺐ ﻟﻘﺎﺀﻩ‬
‫ﻭﻟﻮ ﻣﺮﺓ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﺍﻟﺬﻱ ﻳﻈﻞ ﻣﻊ ﺫﻟﻚ ﺃﻗﻮﻯ ﺑﻜﺜﲑ ﻣﻦ ﺷﺮﻁ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﺍﻟﺬﻱ‬
‫ﻳﻜﺘﻔﻲ ﻫﻮ ﺑﺎﳌﻌﺎﺻﺮﺓ ﻓﺤﺴﺐ‪ ،‬ﻷﻧﻨﺎ ﻓﺼﻠﻨﺎ ﺍﻟﻘﻮﻝ ﰲ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﰲ ﻛﺘﺎﺑﻨﺎ "ﺍﳍﻨﺪﺳﺔ ﺍﳊﺪﻳﺜﻴﺔ" ﻳﺴﺮ ﺍﷲ ﻃﺒﻌﻪ‪ ،‬ﲟﺎ‬
‫ﻳﻐﲏ ﻋﻦ ﺇﻋﺎﺩﺗﻪ ﻫﻨﺎ‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﻭﺍﺿﺢ ﻣﻦ ﻛﻼﻡ ﺍﻟﺸﺎﻓﻌﻲ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ"‪:‬‬
‫ﺕ‪ .‬ﰲ ﻋﺪﻡ ﺣﺠﻴﺔ ﺍﳋﱪ ﺍﳌﺮﺳﻞ‪،‬‬
‫ﺙ‪ .‬ﻭﻋﺪﻡ ﺍﻻﻋﺘﺪﺍﺩ ﲞﱪ ﺍﳌﺪﻟﺲ ﺍﻟﺬﻱ ﻻ ﻳﺼﺮﺡ ﺑﺎﻟﺴﻤﺎﻉ‪،‬‬
‫ﺝ‪ .‬ﻭﰲ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺼﻮﻝ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﻭﺍﺓ ﺍﳌﻌﺎﺻﺮﻳﻦ‪،‬‬
‫‪13‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﺃﻥ ﻫﺎﺟﺲ ﺍﳉﻤﻴﻊ‪ ،‬ﻋﻨﺪﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻌﻘﻮﻝ ﻻ ﺯﺍﻟﺖ ﺳﻮﻳﺔ ﱂ ﺗﺘﻠﻮﺙ ﺑﻌﺪ ﺑﺸﻮﺍﺋﺐ ﺍﻟﺪﺧﻴﻞ ﻭﺍﳌﺪﻏﻮﻝ‪ ،‬ﻭﻛﺎﻧﺖ ﲡﺮﻱ‬
‫ﺗﺄﻣﻼ‪‬ﺎ ﻋﻠﻰ ﺳﻨﻦ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﻫﻮ ﲢﺼﲔ ﺍﳌﺮﺟﻌﻴﺔ ﰲ ﺍﳌﻄﻠﻖ ﻭﺫﻟﻚ ﺑﺎﻟﺘﻴﻘﻦ ﻣﻦ ﳐﺎﺭﺝ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺗﻜﺜﲑ ﺍﻟﺴﻴﺎﺟﺎﺕ ﺍﻟﺪﻓﺎﻋﻴﺔ‬
‫ﺣﻮﳍﺎ‪ ،‬ﺇﺑﻌﺎﺩﺍﹰ ﳌﺎ ﳛﺘﻤﻞ ﺍﻻﻧﻘﻄﺎﻉ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﺃﻥ ﻳﻠﺞ ﺇﻟﻴﻬﺎ ﻭﳜﺘﻠﻂ ‪‬ﺎ‪.‬‬
‫ﻭﱂ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﻭﻻ ﻋﻠﻰ ﻛﻞ ﺍﻟﺬﻳﻦ ﺟﺎﺀﻭﺍ ﻣﻦ ﺑﻌﺪﻩ ﺭﲪﻬﻢ ﺍﷲ ﺃﲨﻌﲔ‪ ،‬ﺣﲔ ﻓﺮﻗﻮﺍ ﻣﺎ ﺑﲔ ﺧﱪ ﺍﻟﻮﺍﺣﺪ‬
‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺸﺮﻋﻴﺔ }ﺭﺍﺟﻊ ﺍﻟﺒﻨﺪ )‪" (3‬ﰲ ﺍﻟﻔﺮﻕ ﺑﲔ ﺇﺧﺒﺎﺭ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻌﺪﻟﻴﺔ" ﰲ ﻧﺺ "ﺍﻟﺮﺳﺎﻟﺔ" {‪،‬‬
‫ﺃ‪‬ﻢ ﺳﻴﻮﻗﻌﻮﻥ ﺍﳊﻘﻞ ﰲ ﻋﻨﻖ ﺯﺟﺎﺟﺔ ﺳﺘﻌﻤﻞ ﻋﻠﻰ ﺧﻨﻘﻪ ﰲ ﺁﺧﺮ ﺍﳌﻄﺎﻑ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﺳﻴﻤﺜﻞ ﺍﳊﻠﻘﺔ ﺍﻷﺿﻌﻒ ﰲ‬
‫ﺑﻨﺎﺀ ﺍﻟﺼﺮﺡ ﺍﳊﺪﻳﺜﻲ ﻛﻠﻪ !‬
‫ﻭﻗﺪ ﻣﺮﺕ ﺑﻨﺎ ﺃﻣﺜﻠﺔ ﻣﻦ ﺫﻟﻚ ﰲ ﺍﻟﺒﺤﻮﺙ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻧﻜﻮﺹ ﺍﶈﺪﺛﲔ ﻛﺎﻓﺔ ﻋﻦ ﺍﳌﻨﻬﺠﻴﺔ ﰲ ﻣﻄﻠﺐ ﺍﻟﺼﻼﺑﺔ‪،‬‬
‫ﻣﺒﺎﺷﺮﺓ ﺑﻌﺪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ‪ ،‬ﺣﲔ ﻋﻤﻞ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ ﺑﺸﺮﻃﻪ ﺍﻷﺿﻌﻒ ﰲ ﺍﳌﻌﺎﺻﺮﺓ ﻧﻜﻮﺻﺎﹰ ﻋﻦ ﺷﺮﻁ‬
‫ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﺷﺘﺮﺍﻁ ﺍﻟﻠﻘﺎﺀ‪.‬‬
‫ﻭﻟﻮ ﺃﻥ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﻛﺎﻥ ﻗﺪ ﺃﳍﻢ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﺘﺰﻡ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺼﺤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ‪ ،‬ﻭﺍﲣﺬﻫﺎ‬
‫ﻗﺎﻋﺪﺓ ﻟﻜﺘﺎﺑﻪ ﻟﻌﺪ ﺻﺤﻴﺤﻪ ﺇﺿﺎﻓﺔ ﻧﻮﻋﻴﺔ ﻋﻠﻰ ﻣﻄﻠﺐ ﺍﻟﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻻﻟﺘﺰﺍﻣﻪ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﺑﻌﻜﺲ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺑﺈﻳﺮﺍﺩ‬
‫ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﻭﺟﻮﻫﻬﺎ ﺩﻭﻥ ﺗﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺎﻟﺮﻭﺍﻳﺔ ﺑﺎﳌﻌﲎ‪ ،‬ﻛﻤﺎ ﺳﻴﻔﻌﻞ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺻﺤﻴﺤﻪ‪ ،‬ﻭﻫﻮ ﻳﻌﺪ ﻣﻦ‬
‫ﻋﺪﺓ ﻭﺟﻮﻩ ﺇﺧﻼﻝ ﺑﺎﻟﻔﻘﺮﺓ )ﺙ( ﻣﻦ ﺍﻟﺒﻨﺪ )‪"(1‬ﰲ ﺍﻟﺸﺮﻭﻁ ﺍﻟﱵ ﳚﺐ ﺗﻮﻓﺮﻫﺎ ﰲ ﺍﳊﺎﻣﻞ ﺃﻭ ﺍﻟﻨﺎﻗﻞ ﻟﻸﺧﺒﺎﺭ"‬
‫ﻟﻜﻦ ﺟﺮﺕ ﺍﻟﺮﻳﺎﺡ ﲟﺎ ﻻ ﺗﺸﺘﻬﻲ ﺍﻟﺴﻔﻦ ﺑﻨﻜﻮﺹ ﻣﺴﻠﻢ ﺭﲪﻪ ﺍﷲ ﻋﻦ ﺟﺎﺩﺓ ﺍﻟﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ‪ ،‬ﻟﻴﺤﺬﻭ ﺣﺬﻭﻩ ﺁﺧﺮﻭﻥ‪،‬‬
‫ﺃﻗﻞ ﻋﻠﻢ ﻭﺣﻨﻜﺔ ﻣﻨﻪ‪ ،‬ﺳﻴﻌﻤﻠﻮﻥ ﺑﺮﺗﺎﺑﺔ ﻋﻠﻰ ﺗﻘﻮﻳﺾ ﻛﻞ ﺫﻟﻚ ﺍﻟﺼﺮﺡ ﺍﻟﺸﺎﻣﺦ ﺍﻟﺬﻱ ﺷﺎﺩﻩ ﺍﻟﺮﻭﺍﺩ‪ ،‬ﻟﻴﺘﺤﻮﻝ ﺍﳊﻘﻞ ﻋﻠﻰ‬
‫ﺃﻳﺪﻱ ﺍﳊﺸﻮﻳﺔ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺇﱃ ﻣﺘﺤﻒ ﻋﺎﺩﻳﺎﺕ ﻳﻌﺮﺽ ﺑﻀﺎﻋﺔ ﻣﺰﺟﺎﺓ ﻳﻐﻠﺐ ﻓﻴﻬﺎ ﺍﳌﻮﺿﻮﻉ ﻭﺍﳌﺼﻨﻮﻉ ﻭﺍﳌﻘﻠﺪ ﻭﺍﻟﺒﻬﺮﺝ‬
‫ﻋﻠﻰ ﺍﻟﺘﺤﻒ ﺍﻷﺻﻠﻴﺔ‪.‬‬
‫ﻭﺍﻟﺮﻭﺍﻳﺔ ﺑﺎﳌﻌﲎ ﺳﺘﻌﺮﺽ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺇﱃ ﺍﻟﻮﻗﻮﻉ ﰲ ﺑﻌﺾ ﺍﻟﻨﻘﺎﺋﺾ ﺍﳌﻨﻬﺠﻴﺔ ﺑﺴﺒﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺼﺮﻑ ﰲ ﻣﻌﺎﱐ‬
‫ﺍﻟﻨﺼﻮﺹ‪.‬‬
‫ﻭﻛﻲ ﺃﻗﺮﺏ ﻫﺬﺍ ﺍﻹﺷﻜﺎﻝ ﻣﻦ ﺗﺼﻮﺭ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻭﻷﺿﺮﺏ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻋﺼﻔﻮﺭﻳﻦ ﲝﺠﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻟﻐﺎﻳﺔ ﰲ ﻧﻔﺲ‬
‫ﻳﻌﻘﻮﺏ ﻳﺘﻄﻠﺒﻬﺎ ﺍﳌﻘﺎﻡ‪ ،‬ﻓﺴﺄﻣﺜﻞ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻹﺷﻜﺎﻝ ﲞﱪ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻛﺎﻥ ﻣﺜﺎﺭ ﺗﺴﺎﺅﻝ ﻣﻦ ﺑﻌﺾ ﺍﳌﻌﺎﺻﺮﻳﻦ‬
‫ﺍﳌﻬﺘﻤﲔ ﺑـ "ﺍﳊﺪﻳﺚ" ﻋﻠﻰ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻻﺟﺘﺮﺍﺭﻳﺔ ﺍﻟﻘﺪﳝﺔ‪ ،‬ﺍﻟﱵ ﺍﻧﺘﻘﺪﻧﺎﻫﺎ ﻣﻦ ﻗﺒﻞ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ ﻭﻏﲑﻩ‬
‫}ﻭﻛﻠﻬﺎ ﺗﻮﺟﺪ ﻣﻨﻬﺎ ﻣﻘﺘﻄﻔﺎﺕ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ{‪.‬‬
‫ﻓﻘﺪ ﻭﺭﺩ ﺳﺆﺍﻝ ﻋﻠﻰ ﻣﻮﻗﻊ "ﻣﻨﺘﺪﻯ ﺍﳊﺪﻳﺚ" ﻣﻦ ﻃﺮﻑ ﺃﺣﺪ ﺍﻟﺴﺎﺋﻠﲔ ﺟﺎﺀ ﻓﻴﻪ‪:‬‬
‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﳊﺎﻓﻆ ﺍﳊﺠﺔ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺍﳉﻠﻴﻞ ﺍﻟﺼﺤﻴﺢ‪ :‬ﺑﺎﺏ "ﺻﻼﺓ ﺍﻟﻘﺎﻋﺪ"‬
‫‪ (1‬ﺣﺪﺛﻨﺎ ﺇﺳﺤﺎﻕ ﺑﻦ ﻣﻨﺼﻮﺭ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﺧﱪﻧﺎ ﺣﺴﲔ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﺃﻧﻪ ﺳﺄﻝ ﻧﱯ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪14‬‬

‫‪ (2‬ﻭﺃﺧﱪﻧﺎ ﺇﺳﺤﺎﻕ‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺧﱪﻧﺎ ﻋﺒﺪ ﺍﻟﺼﻤﺪ‪ ،‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺃﰊ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺍﳊﺴﲔ‪ ،‬ﻋﻦ ﺃﰊ ﺑﺮﻳﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﻋﻤﺮﺍﻥ ﺑﻦ‬
‫ﺣﺼﲔ ‪-‬ﻭﻛﺎﻥ ﻣﺒﺴﻮﺭﺍﹰ‪ -‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻗﺎﻋﺪﺍﹰ‪ ،‬ﻓﻘﺎﻝ‪:‬‬
‫ﺇﻥ ﺻﻠﻰ ﻗﺎﺋﻤﺎ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻗﺎﻋﺪﺍﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻧﺎﺋﻤﺎﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮ ﺍﻟﻘﺎﻋﺪ‬
‫ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻘﺎﻋﺪ ﺑﺎﻹﳝﺎﺀ‪.‬‬
‫‪ (3‬ﺣﺪﺛﻨﺎ ﺃﺑﻮ ﻣﻌﻤﺮ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﻨﺎ ﺣﺴﲔ ﺍﳌﻌﻠﻢ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﺃﻥ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪-‬ﻭﻛﺎﻥ‬
‫ﺭﺟﻼﹰ ﻣﻴﺴﻮﺭﺍ‪ -‬ﻭﻗﺎﻝ ﺃﺑﻮ ﻣﻌﻤﺮ ‪-‬ﻣﺮﺓ‪ -‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺄﻟﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺻﻼﺓ ﺍﻟﺮﺟﻞ ﻭﻫﻮ‬
‫ﻗﺎﻋﺪ ﻓﻘﺎﻝ‪:‬‬
‫ﻣﻦ ﺻﻠﻰ ﻗﺎﺋﻤﺎ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻗﺎﻋﺪﺍﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻧﺎﺋﻤﺎﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮ ﺍﻟﻘﺎﻋﺪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﻧﺎﺋﻤﺎﹰ ‪-‬ﻋﻨﺪﻱ‪ -‬ﻣﻀﻄﺠﻌﺎﹰ ﻫﺎ ﻫﻨﺎ‪.‬‬
‫ﺑﺎﺏ ﺇﺫﺍ ﱂ ﻳﻄﻖ ﻗﺎﻋﺪﺍﹰ ﺻﻠﻰ ﻋﻠﻰ ﺟﻨﺐ‪.‬‬
‫ﻭﻗﺎﻝ ﻋﻄﺎﺀ‪ :‬ﺇﻥ ﱂ ﻳﻘﺪﺭ ﺃﻥ ﻳﺘﺤﻮﻝ ﺇﱃ ﺍﻟﻘﺒﻠﺔ ﺻﻠﻰ ﺣﻴﺚ ﻛﺎﻥ ﻭﺟﻬﻪ‪.‬‬
‫‪ (4‬ﺣﺪﺛﻨﺎ ﻋﺒﺪﺍﻥ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ‪ ،‬ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻃﻬﻤﺎﻥ‪ ،‬ﻗﺎﻝ‪ :‬ﺣﺪﺛﲏ ﺍﳊﺴﲔ ﺍﳌﻜﺘﺐ‪ ،‬ﻋﻦ ﺍﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ‪-‬‬
‫ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ -‬ﻗﺎﻝ‪ :‬ﻛﺎﻧﺖ ﰊ ﺑﻮﺍﺳﲑ ﻓﺴﺄﻟﺖ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻦ ﺍﻟﺼﻼﺓ ﻓﻘﺎﻝ‪:‬‬
‫ﺻﻞ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ‪.‬‬
‫ﻣﻠﺨﺺ ﺍﻟﻄﺮﻕ‪:‬‬
‫ﺍﳊﺪﻳﺚ ﺭﻭﺍﻩ ﲪﺎﺩ ﺑﻦ ﺃﺳﺎﻣﺔ ﻭﻋﻴﺴﻰ ﺑﻦ ﻳﻮﻧﺲ ‪ -‬ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺘﺮﻣﺬﻱ‪،‬‬
‫ﻭﺭﻭﺡ ﺑﻦ ﻋﺒﺎﺩﺓ ﻭﻋﺒﺪ ﺍﻟﻮﺍﺭﺙ ﺑﻦ ﺳﻌﻴﺪ ‪ -‬ﻛﻤﺎ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬
‫ﻭﻏﲑﻫﻢ ﻋﻦ‪ :‬ﺣﺴﲔ ﺍﳌﻌﻠﻢ‪ ،‬ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ‪ ،‬ﻋﻦ ﻋﻤﺮﺍﻥ ﺑﻦ ﺣﺼﲔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻣﺮﻓﻮﻋﺎﹰ ﺑﻠﻔﻆ‪:‬‬
‫ﺇﻥ ﺻﻠﻰ ﻗﺎﺋﻤﺎ ﻓﻬﻮ ﺃﻓﻀﻞ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻗﺎﻋﺪﺍﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﻭﻣﻦ ﺻﻠﻰ ﻧﺎﺋﻤﺎﹰ ﻓﻠﻪ ﻧﺼﻒ ﺃﺟﺮﺍ ﻟﻘﺎﻋﺪ‬
‫ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﻃﻬﻤﺎﻥ‪ ،‬ﻋﻦ ﺣﺴﲔ ﺍﳌﻌﻠﻢ‪ ،‬ﺑﺎﻹﺳﻨﺎﺩ ﺑﻠﻔﻆ‪:‬‬
‫ﺻﻞ ﻗﺎﺋﻤﺎﹰ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻘﺎﻋﺪﺍﹰ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻌﻠﻰ ﺟﻨﺐ‪.‬‬
‫ﺍﻹﺷﻜﺎﻝ‪:‬‬
‫ﻛﻴﻒ ﻳﺼﺤﺢ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﺍﻟﻠﻔﻈﲔ ﲨﻴﻌﺎﹰ ! ﰒ ﻫﻮ ﻳﺒﻮﺏ ﺑﻠﻔﻆ ﺍﺑﻦ ﻃﻬﻤﺎﻥ ﻭﻫﻮ ﻣﺎ ﻳﻌﺪ ﺗﺄﻛﻴﺪﺍﹰ ﻟﺘﺼﺤﻴﺤﻪ !!‬
‫ﺑﻞ ﻭﻳﺰﻳﺪ ﺍﻷﻣﺮ ﻏﺮﺍﺑﺔ ﻗﻮﻝ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪:‬‬
‫ﻭﺍﳊﻖ ﺃﻥ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺻﺤﻴﺤﺘﺎﻥ !! ﻛﻤﺎ ﺻﻨﻊ ﺍﻟﺒﺨﺎﺭﻱ‪ ,‬ﻭﻛﻞ ﻣﻨﻬﻤﺎ ﻣﺸﺘﻤﻠﺔ ﻋﻠﻰ ﺣﻜﻢ ﻏﲑ ﺍﳊﻜﻢ ﺍﻟﺬﻱ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻴﻪ‬
‫ﺍﻷﺧﺮﻯ !!!! ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻭﻣﺎ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺎﺫ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻃﻬﻤﺎﻥ ﺷﺎﺫﺓ ؟‬
‫‪15‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻓﻤﺎ ﻗﻮﻝ ﺍﻹﺧﻮﺓ ﺍﻷﻓﺎﺿﻞ ؟‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻗﺪ ﻋﻘﺐ ﻋﻠﻴﻪ ﻣﻌﻘﺐ ﻭﻟﻨﺴﻤﻪ‪ ،‬ﻟﻐﺮﺽ ﺍﻟﺘﻮﺛﻴﻖ ﻭﺍﻟﺘﺘﺒﻊ‪ :‬ﺍﳌﻌﻘﺐ ﺍﻷﻭﻝ!‬
‫ﺃﻛﺘﺐ ﻫﺬﺍ ﻟﺮﻓﻊ ﺍﳌﻮﺿﻮﻉ ‪.....‬ﻓﺈﻧ‪‬ﲏ ﻗﺪ ﺣﺎﻭﻟﺖ‪ ‬ﺍﻟﺒﺤﺚ ﰲ ﺣﻞﹼ ﺍﻹﺷﻜﺎﻝ ﻓﻠﻢ ﺃﺟﺪ ﺳﻮﻯ ﺃﻥ ﺃﻗﻮﻝ‪:‬‬
‫ﺇﻥﹼ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻃﻬﻤﺎﻥ ﻟﻴﺲ ﻓﻴﻬﺎ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﻭﻻ ﺣﻜﻢ ﻣﺴﺘﻘﻞ‪ .‬ﺑﻞ ﺇﻥﹼ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻷﺧﺮﻯ ﺗﻘﺘﻀﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ‬
‫ﻃﻬﻤﺎﻥ ﺿﻤﻨﺎﹰ‪.‬‬
‫ﻓﺎﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪:‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﳕﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻻﺟﺘﺮﺍﺭﻱ ﺍﻵﱄ ﺍﻟﺬﻱ ﻳﺴﺘﺤﻀﺮ ﺍﻟﻨﺼﻮﺹ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻔﻘﻪ ﺗﱰﻳﻠﻬﺎ‪.‬‬
‫ﻭﺟﺎﺀ ﰲ ﺗﻌﻘﻴﺐ ﻵﺧﺮ ﻭﻟﻨﺴﻤﻪ‪ ،‬ﻟﻐﺮﺽ ﺍﻟﺘﻮﺛﻴﻖ ﻭﺍﻟﺘﺘﺒﻊ‪ :‬ﺍﳌﻌﻘﺐ ﺍﻟﺜﺎﱐ! ﻓﻘﺎﻝ‪:‬‬
‫ﻫﺬﺍ ﳛﺼﻞ ﻛﺜﲑﺍﹰ ﰲ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ!‬
‫ﺑﻞ ﺍﳌﺸﻜﻠﺔ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻧﻔﺴﻪ ﻛﺎﻥ ﺃﺣﻴﺎﻧﺎﹰ ﻳﺮﻭﻱ ﺑﺎﳌﻌﲎ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺟﺐ ﺍﻟﺮﺟﻮﻉ ﻟﺼﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻣﺴﻨﺪ ﺃﲪﺪ ﻷﺧﺬ ﺍﻟﻠﻔﻆ‬
‫ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﻛﺜﲑﺍ ﻣﺎ ﻳﺼﺤﺢ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺣﺪﻳﺜﺎ ﺑﻌﺪﺓ ﺭﻭﺍﻳﺎﺕ‪ .‬ﻭﺭﲟﺎ ﺍﻷﻣﺮ ﳛﺘﺎﺝ ﻟﺒﺤﺚ ﻃﻮﻳﻞ ﳌﻌﺮﻓﺔ ﺍﻟﻠﻔﻆ ﺍﳊﻘﻴﻘﻲ ﰲ ﻛﻞ ﺣﺪﻳﺚ‪.‬‬
‫ﻟﻜﻦ ﺍﻻﺧﺘﻼﻑ ﻋﺎﺩﺓ ﻳﻜﻮﻥ ﺷﻴﺌﺎﹰ ﻳﺴﲑﺍﹰ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺗﻌﻘﻴﺐ ﻣﻦ ﳕﻂ ﺍﻟﺘﻌﺎﱂ ﺍﻟﻮﺍﻫﻢ ﺍﻟﺬﻱ ﻳﻠﻒ ﺣﻮﻝ ﺍﻹﺷﻜﺎﻝ ﻭﻻ ﻳﻌﺎﳉﻪ‪ ،‬ﻷﻧﻪ ﺑﺪﻝ ﺃﻥ ﻳﺄﺧﺬ ﻋﻠﻰ‬
‫ﻋﺎﺗﻘﻪ ﺍﻟﻘﻴﺎﻡ ﲟﺜﻞ ﺫﻟﻚ ﺍﻟﺒﺤﺚ ﺍﻟﻄﻮﻳﻞ ﰲ ﺍﺳﺘﻘﺮﺍﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﲢﻘﻴﻖ "ﺍﻟﻠﻔﻈﺔ"‪ ،‬ﻭﺑﲔ ﻳﺪﻳﻪ ﻛﻞ ﺍﳌﻮﺳﻮﻋﺎﺕ ﺍﳊﺪﻳﺜﻴﺔ‬
‫ﺍﳌﺪﳎﺔ ﺍﻟﱵ ﺗﻴﺴﺮ ﻋﻠﻴﻪ ﻋﻤﻼﹰ ﻛﻬﺬﺍ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺟﺪﻧﺎﻩ ﻳﺘﻘﺎﻋﺲ ﻭﻳﺘﻜﺎﺳﻞ ﻋﻦ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﺍﳌﻠﺢ‪ ،‬ﻟﻜﻦ‪ ،‬ﺩﻭﻥ ﺃﻥ ﳝﻨﻌﻪ ﻛﺴﻠﻪ‬
‫ﻭﻗﺼﻮﺭﻩ ﻣﻦ ﺍﻟﺮﺟﻢ ﺑﺎﻟﻐﻴﺐ ﻭﺗﻘﺮﻳﺮ ﺃﻥ ﺍﻻﺧﺘﻼﻑ ﺳﻴﻜﻮﻥ ﻳﺴﲑﺍﹰ!‬
‫ﻭﺑﻜﻞ ﺗﺄﻛﻴﺪ‪ ،‬ﱂ ﺗﻜﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻹﺟﺎﺑﺎﺕ ﺍﻟﱵ ﲢﻮﻡ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ﺑﺪﻝ ﺍﻟﻐﻮﺹ ﰲ ﺃﻋﻤﺎﻗﻪ‪ ،‬ﻟﺘﺸﻔﻲ ﻏﻠﻴﻞ ﺍﻟﺴﺎﺋﻞ‬
‫ﻟﺬﻟﻚ ﻋﻘﺐ ﲟﺎ ﻳﻠﻲ‪:‬‬
‫ﺑﺎﺭﻙ ﺍﷲ ﻓﻴﻜﻤﺎ ﺃﺧﻮﻱ‪ ‬ﺍﳊﺒﻴﺒﲔ‪.‬‬
‫ﻟﻜﻦ‪ ،‬ﺃﺭﻯ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻻﺧﺘﻼﻑ ﻳﺴﲑ ﺃﻭ ﺃﻥ ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻳﺘﻀﻤﻦ ﺍﻟﺜﺎﱐ ﳛﺘﺎﺝ ﺇﱃ ﻭﻗﻔﺔ‪.‬‬
‫ﻓﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﱐ ﻟﻴﺲ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﻣﻦ ﺣﻴﺚ ﻋﺪﺩ ﺍﳌﻔﺮﺩﺍﺕ ﺇﺫ ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﱐ ﺃﻗﺼﺮ‪.‬‬
‫ﺃﻣﺎ ﺃﻧﻪ ﻟﻴﺲ ﻓﻴﻪ ﺣﻜﻢ ﺯﺍﺋﺪ ﻣﺴﺘﻘﻞ ﻓﻬﻮ ﻣﺎ ﺳﺄﺫﻛﺮﻩ‪:‬‬
‫ﺍﻟﻠﻔﻆ ﺍﻷﻭﻝ ﻇﺎﻫﺮ ﰲ ﳐﺎﻃﺒﺘﻪ ﻟﻠﻤﻘﺘﺪﺭ ﻭﻟﻮ ﻣﻊ ﻭﺟﻮﺩ ﻧﻮﻉ ﻣﺸﻘﺔ‪ ،‬ﻷﻥ ﻏﲑ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﻻ ﻳﻜﻮﻥ ﺃﺟﺮﻩ ‪ -‬ﻭﻫﻮ‬ ‫‪(1‬‬
‫ﻗﺎﻋﺪ‪ -‬ﻋﻠﻰ ﺍﻟﻨﺼﻒ ﻣﻦ ﺃﺟﺮ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻠﻔﻆ ﺍﻟﺜﺎﱐ ﻓﺼﺮﻳﺢ ﰲ ﳐﺎﻃﺒﺔ ﻏﲑ ﺍﳌﺴﺘﻄﻴﻊ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺑﻮﺏ ﺑﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺒﺨﺎﺭﻱ‪.‬‬
‫ﻭﻳﺘﺮﺗﺐ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ ﺃﻥ ﺍﻷﻭﻝ ﻗﺪ ﻳﺴﺘﺪﻝ ﺑﻪ ﻟﻘﻌﻮﺩ ﺍﻟﻘﺎﺩﺭ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻨﺎﻓﻠﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﳝﻨﻊ ﺍﻟﺜﺎﱐ ﺫﻟﻚ‪.‬‬ ‫‪(2‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪16‬‬

‫ﻭﺍﺳﺘﺸﻜﻠﺖ ﺃﻳﻀﺎﹰ ﺗﺼﻮﻳﺐ ﺍﳊﺎﻓﻆ ﻟﻠﺮﻭﺍﻳﺘﲔ ﲨﻴﻌﺎﹰ‪ ،‬ﻓﻬﻞ ﻳﻌﲏ ﻫﺬﺍ ﺃﻥ ﺣﺴﻴﻨﺎﹰ ﺍﳌﻌﻠﻢ ﻗﺪ ﺭﻭﻯ ﺍﻟﻠﻔﻈﲔ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺃﻥ ﻋﺒﺪ‬ ‫‪(3‬‬
‫ﺍﷲ ﺑﻦ ﺑﺮﻳﺪﺓ ﺭﻭﻯ ﺍﻟﻠﻔﻈﲔ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺃﻥ ﻋﻤﺮﺍﻥ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺭﻭﻯ ﺍﻟﻠﻔﻈﲔ ﲨﻴﻌﺎﹰ‪ ،‬ﻭﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺪ ﺗﻜﻠﻢ‬
‫‪‬ﻤﺎ ﲨﻴﻌﺎﹰ ؟ ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻳﺄﺧﺬ ﻋﻠﻰ ﻏﲑﻩ ‪-‬ﻭﺧﺎﺻﺔ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ‪ -‬ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﰲ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺮﻭﺍﻳﺎﺕ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻟﻘﺪ ﻏﺎﺏ ﻋﻦ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺃﻥ ﺍﺑﻦ ﺣﺠﺮ ﻛﺎﻟﻨﻮﻭﻱ‪ ،‬ﺑﻞ ﻭﻛﺴﺎﺋﺮ ﺍﻟﺸﺮﺍﺡ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﺎ ﺑﻌﺪ‬
‫ﺃﰊ ﺳﻠﻴﻤﺎﻥ ﺍﳋﻄﺎﰊ )ﺕ‪ 388 :‬ﻫـ( ﺣﺸﻮﻳﺔ ﺑﺈﻃﻼﻕ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻻ ﻳﻨﺘﻈﺮ ﻣﻨﻬﻤﺎ ﺃﻥ ﺗﺴﺘﻮﻗﻔﻬﻤﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ‬
‫ﺍﳌﻌﺎﻭﻳﺺ‪ ،‬ﻭﺇﻥ ﻓﻌﻠﺖ ﻭﻫﺬﺍ ﻧﺎﺩﺭ‪ ،‬ﻓﻠﻴﺲ ﻋﻨﻬﺪﳘﺎ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻨﻔﺴﻲ ﻭﻻ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻟﻄﻮﻳﻞ ﺍﻟﻘﺪﺭ ﺍﻟﻜﺎﰲ ﺍﻟﺬﻱ‬
‫ﳝﻜﻨﻬﻢ ﻣﻦ ﺗﺘﺒﻊ ﺧﻴﻮﻁ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺑﺘﻔﺼﻴﻞ ﺑﻐﺮﺽ ﺍﳊﺴﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﺴﺒﺒﲔ ﻭﺟﻴﻬﲔ‪:‬‬
‫ﺃ‪ .‬ﱂ ﺗﻜﻦ ﻋﻘﻮﻝ ﺍﳌﺘﺄﺧﺮﻳﻦ ﺗﺸﺘﻐﻞ ﲟﺜﻞ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻹﳒﺎﺯﻳﺔ‪،‬‬
‫ﺏ‪ .‬ﰒ ﻭﻗﺘﻬﻤﺎ ﺫﺍﺗﻪ ﱂ ﻳﻜﻦ ﻳﺘﺴﻊ ﻟﺬﻟﻚ‪ ،‬ﳌﺎ ﲡﺸﻤﻮﺍ ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﻟﺸﺮﺡ ﺁﻻﻑ ﺍﻷﺧﺒﺎﺭ ﺳﻮﺍﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻻﺑﻦ ﺣﺠﺮ ﰲ ﺷﺮﺣﻪ‬
‫ﻟﻠﺒﺨﺎﺭﻱ ﺃﻭ ﻟﻠﻨﻮﻭﻱ ﰲ ﺷﺮﺣﻪ ﳌﺴﻠﻢ‪.‬‬
‫ﺍﺿﻒ ﺇﱃ ﺫﻟﻚ ﺑﻠﻴﺔ ﻗﺎﺻﻤﺔ ﻟﻠﻈﻬﺮ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﻧﺘﻘﺎﺩ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻟﺒﻌﺾ ﻣﻦ ﺳﺒﻘﻮﻫﻢ ﰲ ﺑﻌﺾ ﺍﳌﻨﺎﺣﻲ ﻭﻣﻦ ﺿﻤﻨﻬﺎ‬
‫ﺍﻻﺳﺘﺸﻬﺎﺩ ﺑﺎﻷﺧﺒﺎﺭ ﺍﻟﻀﻌﻴﻔﺔ ﰲ ﺑﻌﺾ ﻣﺆﻟﻔﺎ‪‬ﻢ ﱂ ﳝﻨﻌﻬﻢ ﺑﺪﻭﺭﻫﻢ ﻣﻦ ﺍﻹﺗﻴﺎﻥ ﲟﺜﻠﻪ ﺑﺪﻭﻥ ﺣﻴﺎﺀ ﺃﻭ ﻭﺟﻞ‪ ،‬ﻭﻫﻲ ﺧﺼﻠﺔ‬
‫ﲤﻴﺰ ﺍﳊﺸﻮﻳﺔ ﻋﺎﻣﺔ ﺣﻴﺚ ﳒﺪﻫﺎ ﺃﻳﻀﺎﹰ ﻋﻨﺪ ﺍﳋﻄﻴﺐ ﺍﻟﺒﻐﺪﺍﺩﻱ ﰲ ﻣﺆﺍﺧﺬﺗﻪ ﻷﰊ ﻧﻌﻴﻢ ﺍﻷﺻﻔﻬﺎﱐ ﲟﻸ ﻣﺼﻨﻔﺎﺗﻪ ﺑﺎﻟﻀﻌﻴﻒ‪،‬‬
‫ﺇﻻ ﻟﻴﻤﻸ ﻫﻮ ﺑﺪﻭﺭﻩ ﻣﺼﻨﻔﺎﺗﻪ ﺑﻪ ﻛﻤﺎ ﻓﻌﻞ ﰲ ﻛﺘﺎﺑﻪ "ﺗﺎﺭﻳﺦ ﺑﻐﺪﺍﺩ"‪ ،‬ﺑﻞ ﱂ ﻳﺴﻠﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺒﻠﻴﺔ ﴰﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﱯ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻓﻬﻮ ﺑﻌﺪ ﺃﻥ ﻭﻗﻒ ﻋﻠﻰ ﺻﻨﻴﻊ ﺃﰊ ﻧﻌﻴﻢ ﻭﺍﳋﻄﻴﺐ‪ ،‬ﻭﺍﺳﺘﻬﺠﻦ ﺻﻨﻴﻌﻬﻤﺎ ﱂ ﻳﺰﺩ ﻋﻠﻰ ﺃﻥ ﻣﻸ ﻛﺘﺎﺑﻪ "ﺍﻟﻜﺒﺎﺋﺮ" ﻣﻦ‬
‫ﺫﺍﺕ ﺍﳌﻌﲔ ﺍﻵﺳﻦ !‬
‫ﻭﺍﺳﺘﺮﺳﻞ ﺍﻟﺴﺎﺋﻞ ﻳﻘﻮﻝ‪:‬‬
‫ﻻ ﺷﻚ ﺃﻥ ﺍﳉﻤﻊ ﺑﲔ ﺍﻟﺪﻟﻴﻠﲔ ﻣﺎ ﺃﻣﻜﻦ ﻣﻘﺪﻡ ﻋﻠﻰ ﺍﻟﺘﺮﺟﻴﺢ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻟﻜﻦ ﻫﺬﺍ ﻳﻘﺎﻝ ﰲ ﺩﻟﻴﻠﲔ ﻛﻞ ﻣﻨﻬﻤﺎ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ‬ ‫‪(4‬‬
‫‪.‬ﺃﻣﺎ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﱵ ﻧﺘﻜﻠﻢ ﻓﻴﻬﺎ ﻋﻦ ﺣﺪﻳﺚ ﻭﺍﺣﺪ ﻗﺪ ﺍﺧﺘﻠﻒ ﺍﻟﺮﻭﺍﺓ ﰲ ﺳﻴﺎﻕ ﻟﻔﻈﻪ ﻓﺮﻭﺍﻩ ﲨﺎﻋﺔ ﻋﻠﻰ ﻟﻔﻆ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻧﻔﺮﺩ‬
‫ﺭﺍﻭ ﻋﻨﻬﻢ ﺑﻠﻔﻆ ﳐﺎﻟﻒ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﳉﻤﻊ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﻫﺬﺍ ﻣﺎ ﺍﺳﺘﺸﻜﻠﺘﻪ ﻫﻨﺎ ﻭﻻ ﻏﲎ ﱄ ﻋﻦ ﺇﺿﺎﻓﺎﺗﻜﻢ ﻭﺗﺼﻮﻳﺒﺎﺗﻜﻢ ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻋﻘﺐ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﻌﻘﻴﺐ ﻣﻦ ﺍﻟﺴﺎﺋﻞ ﻣﻌﻘﺐ ﺛﺎﻟﺚ ﻓﻘﺎﻝ‪:‬‬
‫ﻻ ﻳﻌﺪﻭﺍ ﺍﻹﺷﻜﺎﻝ ﻣﻦ ﻛﻮﻥ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻃﻬﻤﺎﻥ ﺭﻭﻳﺖ ﺑﺎﳌﻌﲎ ﻓﻘﻂ‪،‬‬
‫ﻻ ﺇﺷﻜﺎﻝ ﻓﻴﻪ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻭﻛﻼﻡ ﺍﻷﺥ ]ﺍﳌﻌﻘﺐ ﺍﻟﺜﺎﱐ[ ﻣﻨﺎﺳﺐ ﻟﻠﺘﻮﺟﻴﻪ!‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻣﺎ ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﺗﺸﺘﻐﻞ ﻋﻘﻮﻝ ﺍﶈﺪﺛﲔ‪ ،‬ﻻ ﻣﻦ ﺟﻬﺔ ﺇﺻﺪﺍﺭ ﺍﻷﺣﻜﺎﻡ ﻣﻦ ﺩﻭﻥ ﺳﱪ ﺍﳌﻌﻄﻴﺎﺕ‬
‫ﻭﺍﺳﺘﻘﺮﺍﺋﻬﺎ‪ ،‬ﻭﻻ ﻣﻦ ﺟﻬﺔ ﺍﻹﻣﻌﻴﺔ ﻷﻥ ﻫﺬﻩ ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﺘﻄﻔﻞ ﻋﻠﻰ ﺍﳊﻘﻞ‪.‬‬
‫ﻭﻋﻠﻖ ﻣﻌﻘﺐ ﺭﺍﺑﻊ ﻓﻘﺎﻝ‪:‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺬﻱ ﻋﻨﺪﻱ ﻓﻬﻮ ﺻﺤﺔ ﻛﻼﻡ ﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺭﲪﻪ ﺍﷲ !!!‪...‬‬
‫ﻷﻥ ﺍﳌﺼﻄﻠﺢ ﺇﳕﺎ ﻳﺆﺧﺬ ﻋﻦ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺃﻣﺜﺎﻟﻪ ﺭﲪﻬﻢ ﺍﷲ‪ .‬ﻓﺈﺫﺍ ﺻﺤﺢ ﺍﻟﺒﺨﺎﺭﻱ ﺍﳊﺪﻳﺚ ﻣﻊ ﺃﻥ ﳐﺮﺟﻪ ﻭﺍﺣﺪ ﻓﻬﻮ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻝ ﻻ ﻳﺪﺧﻞ ﰲ ﺍﻟﺸﺬﻭﺫ ﲟﺠﺮﺩﻩ‪ ،‬ﺇﻻ ﺇﺫﺍ ﺍﻧﻀﺎﻑ ﺇﻟﻴﻪ ﺃﻣﺮ ﺁﺧﺮ‪..‬‬
‫‪17‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻭﺗﺬﻛﺮ ﺃﻥ ﺍﳌﺼﻄﻠﺢ ﺇﳕﺎ ﻳﺘﻘﺮﺭ ﺑﺘﺼﺮﻓﺎﺕ ﺍﻷﺋﻤﺔ ﻭﻋﻤﻠﻬﻢ‪ ...‬ﻭﺍﷲ ﺍﻋﻠﻢ‪.‬‬

‫ﺃﻣ‪‬ﺎ ﺃﻥ ﻧﺄﰐ ﺑﻘﻮﺍﻋﺪ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﺎﻣﺔ ﻭﻧﺮﻳﺪ ﺃﻥ ﳒﻌﻠﻬﺎ ﺣﻜﻤﺎﹰ ﻋﻠﻰ ﺗﺼﺮﻓﺎﺕ ﺍﻷﺋﻤﺔ ﰲ ﺃﺣﺎﺩﻳﺚ ﺑﻌﻴﻨﻬﺎ ﻓﻼ‪..‬‬
‫ﺧﺎﺻﺔ ﻭﺃﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﳑﺎ ﺍﻧﺘﻘﺪ ﻓﻘﺪ ﺣﻈﻲ ﺑﺎﻹﲨﺎﻉ !!!!!‪.‬‬
‫ﻫﺬﺍ ﺭﺃﻳﻲ ﻭﺁﻣﻞ ﺃﻥ ﻳﺘﺄﻣﻞ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺍﳌﻌﻘﺐ ﻳﺘﺤﻘﻖ ﻓﻴﻪ ﳕﻂ ﺍﳊﺸﻮﻱ ﺍﻟﻘﺪﱘ ﺍﳌﻘﺪﺱ ﻟﻸﺷﺨﺎﺹ ﺑﺎﻣﺘﻴﺎﺯ‪ .‬ﺫﻟﻚ‪:‬‬
‫ﺃﻥ ﺍﺑﻦ ﺣﺠﺮ ﱂ ﻳﺼﺐ ﻗﻄﻌﺎﹰ ﻓﻴﻤﺎ ﺫﻫﺐ ﺇﻟﻴﻪ ﻣﻦ ﺗﻠﻔﻴﻖ ﻭﲨﻊ ﺑﲔ ﺍﳌﺘﻨﺎﻗﻀﺎﺕ ﰲ ﺗﺼﺤﻴﺤﻪ ﳌﺘﻨﲔ ﻣﺘﻨﺎﻓﺮﻳﻦ‪ ،‬ﻻ ﻳﻌﻘﻞ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﺃ‪.‬‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺎﻩ ‪‬ﻤﺎ ﻣﻌﺎﹰ !‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺇﺣﺪﻯ ﺍﻟﺮﻭﺍﻳﺘﲔ ﺷﺎﺫﺓ‪ ،‬ﻭﻫﻲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻃﻬﻤﺎﻥ‪.‬‬
‫ﻛﺎﻥ ﻋﻠﻰ ﺍﳌﻌﻘﺐ ﺃﻥ ﻳﺒﺤﺚ ﺑﺎﺳﺘﻘﺼﺎﺀ ﺍﻟﺮﻭﺍﻳﺎﺕ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﻭﻻ ﻳﻜﺘﻔﻲ ﲟﺎ ﺃﻭﺭﺩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﺍﻟﺘﺮﻣﺬﻱ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻭﺍﻟﺘﺮﻣﺬﻱ‬ ‫ﺏ‪.‬‬
‫ﻋﺎﻟﺔ ﻋﻠﻰ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻣﺒﺎﺣﺚ ﺍﻟﻌﻠﻞ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻜﺄﻥ ﺍﳌﻌﻘﺐ ﺍﻛﺘﻔﻰ ﺑﻘﻮﻝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﳌﺴﺄﻟﺔ ﻭﺟﻌﻞ ﻣﻨﻪ ﺍﳋﺼﻢ ﻭﺍﳊﻜﻢ ﰲ‬
‫ﺁﻥ‪.‬‬
‫ﻟﻘﺪ ﻣﺮ ﺑﻨﺎ ﺃﻥ "ﺍﳌﺼﻄﻠﺢ" ﰲ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻳﻌﺪ ﺍﳊﻠﻘﺔ ﺍﳍﺸﺔ ﻓﻴﻪ‪ ،‬ﺣﱴ ﺃﻥ ﻛﻞ ﺍﻟﺪﺧﻴﻞ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ ﺇﳕﺎ ﺟﺎﺀ ﻣﻦ ﻫﺬﻩ ﺍﳍﺸﺎﺷﺔ‬ ‫ﺕ‪.‬‬
‫ﺍﻟﺒﻨﻴﻮﻳﺔ ﰲ "ﺍﳌﺼﻄﻠﺢ"‪ .‬ﺃﻣﺎ ﻗﻮﻝ ﺍﳌﻌﻘﺐ‪ :‬ﺇﻥ ﺍﳌﺼﻄﻠﺢ ﺇﳕﺎ ﻳﺘﻘﺮﺭ ﺑﺘﺼﺮﻓﺎﺕ ﺍﻷﺋﻤﺔ‪ ،‬ﻓﻴﻮﺭﺩ ﻋﻠﻴﻪ ﺍﻹﺷﻜﺎﻝ ﺍﳊﺎﺻﻞ ﻣﻦ ﺗﻌﺮﻳﻒ‪:‬‬
‫"ﺍﻟﺼﺤﻴﺢ" ﻧﻔﺴﻪ ﻭﻛﻴﻒ ﺣﺼﻞ ﻟﻪ ﲤﻴﻴﻊ ﻣﻊ ﻣﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﻣﻦ ﻃﺮﻑ ﺍﻷﻛﺎﺑﺮ ﻗﺒﻞ ﺍﻷﺻﺎﻏﺮ‪ .‬ﻓﺒﺄﻱ ﺻﺤﻴﺢ ﻳﺄﺧﺬ ﻭﺍﳌﺴﻤﻰ‬
‫ﻭﺍﺣﺪ‪ ،‬ﻭﺍﳌﺮﺍﺩ ﻣﺘﻌﺪﺩ‪ ،‬ﻣﺎﺩﺍﻡ ﻛﻞ ﻣﺎ ﻳﺼﺤﺤﻪ ﺍﳌﺘﺄﺧﺮﻭﻥ ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻧﻔﺴﻪ ﺑﺸﺮﻃﻪ ﰲ ﺍﳌﻌﺎﺻﺮﺓ ﻓﺤﺴﺐ ﺩﻭﻥ ﺍﻟﺘﺤﻘﻖ ﻣﻦ‬
‫ﺍﻟﻠﻘﺎﺀ‪ ،‬ﺿﻌﻴﻒ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ !؟‬
‫ﳌﺎﺫﺍ ﲰﻴﺘﻬﺎ ﺑﻘﻮﺍﻋﺪ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻌﺎﻣﺔ ﺇﻥ ﻛﺎﻥ ﻻ ﻳﻌﻤﻞ ‪‬ﺎ ﰲ ﻛﻞ ﺍﻷﺣﻮﺍﻝ ﻟﻌﻤﻮﻣﻬﺎ؟‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻠﻘﻮﺍﻋﺪ ﺍﺳﺘﺜﻨﺎﺀﺍﺕ‪،‬‬ ‫ﺙ‪.‬‬
‫ﻓﺎﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﳚﺐ ﺃﻥ ﺗﻈﻞ ﺧﺎﺭﺝ ﳎﺎﻝ ﺍﻟﻘﻮﺍﻋﺪ‪ ،‬ﻭﺇﻻ ﺗﻮﺟﺐ ﺍﻟﺘﻔﺼﻴﻞ ﺑﺬﻛﺮ ﺍﻟﻘﻮﺍﻋﺪ ﺩﻭﻣﺎﹰ ﻣﻊ ﺍﺳﺘﺜﻨﺎﺀ‪‬ﺎ ﻭﺇﻋﻄﺎﺀ ﺗﻔﺴﲑ ﻣﻘﻨﻊ‬
‫ﻟﺸﺬﻭﺫ ﺗﻠﻚ ﺍﻻﺳﺘﺜﻨﺎﺀﺍﺕ ﻋﻠﻰ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻋﺘﺒﺎﺭﻫﺎ ﻋﻨﺪ ﺍﶈﺎﺟﺠﺔ‪.‬‬
‫ﺃﻣﺎ ﺃﻥ ﳛﻈﻰ ﺣﺪﻳﺚ ﻣﺎ ﺑﺎﻹﲨﺎﻉ ‪‬ﺮﺩ ﻋﺪﻡ ﺗﻌﺮﺽ ﺃﺣﺪ ﻟﻪ ﺑﺎﻟﺪﺭﺍﺳﺔ ﺃﻭ ﺍﻟﻨﻘﺪ‪ ،‬ﻓﻘﺪ ﻛﺸﻔﻨﺎ ﻟﻠﻘﺎﺭﺉ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺜﺎﱐ" ﺃﻥ‬ ‫ﺝ‪.‬‬
‫ﺧﱪ‪:‬‬
‫ﻟﹶﻮ‪‬ﻻ ﺑ‪‬ﻨ‪‬ﻮ ﺇِﺳ‪‬ﺮ‪‬ﺍﺋِﻴﻞﹶ ﻟﹶﻢ‪ ‬ﻳ‪‬ﺨ‪‬ﻨ‪‬ﺰِ ﺍﻟﻠﱠﺤ‪‬ﻢ‪ ! ‬ﻭ‪‬ﻟﹶﻮ‪‬ﻻ ﺣ‪‬ﻮ‪‬ﺍﺀُ ﻟﹶﻢ‪ ‬ﺗ‪‬ﺨ‪‬ﻦ‪ ‬ﺃﹸﻧ‪‬ﺜﹶﻰ ﺯ‪‬ﻭ‪‬ﺟ‪‬ﻬ‪‬ﺎ ﺍﻟﺪ‪‬ﻫ‪‬ﺮ‪‬‬
‫ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ ﺍﻟﺸﻴﺨﺎﻥ ﻣﻦ ﻃﺮﻳﻖ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﺭﺍﻭﻱ ﺻﺤﻴﻔﺔ ﳘﺎﻡ ﺑﻦ ﻣﻨﺒﻪ ﺧﱪ ﺑﺎﻃﻞ ﻻ ﻳﺸﻚ ﰲ ﺫﻟﻚ ﻟﺒﻴﺐ ﻣﻌﺎﺻﺮ‬
‫ﳑﻦ ﺃﻭﰐ ﺑﻌﺾ ﻣﻌﺮﻓﺔ ﺑﺎﻟﻌﻠﻮﻡ ﺍﳌﻌﺎﺻﺮﺓ‪ .‬ﻭﻣﻨﻪ ﺫﻫﺒﻨﺎ ﺇﱃ ﺗﻀﻌﻴﻒ ﻛﻞ ﺃﺧﺒﺎﺭ ﺍﻟﺼﺤﻴﻔﺔ ﻭﻫﻲ ‪ 138‬ﺧﱪﺍﹰ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﲨﻴﻌﻬﺎ‬
‫ﻭﺭﺩﺕ ﻣﻦ ﻃﺮﻳﻖ ﻭﺍﺣﺪ‪ .‬ﻭﻫﺬﺍ ﻳﺴﺮﻱ ﻋﻠﻰ ﺍﳋﻤﺴﲔ ﺧﱪﺍﹰ ﺍﻟﻼﰐ ﺣﺸﺎ ‪‬ﺎ ﺍﻟﺒﺨﺎﺭﻱ ﺻﺤﻴﺤﻪ ﻭﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ ﻭﺍﻟﺜﻤﺎﻧﲔ‬
‫ﺧﱪﺍﹰ ﺍﻟﻼﰐ ﺣﺸﺎ ‪‬ﺎ ﻣﺴﻠﻢ ﺻﺤﻴﺤﻪ‪.‬‬
‫ﻓﻬﻞ ﻋﺪﻡ ﺗﻌﺮﺽ ﻣﻌﺘﺮﺽ ﳌﺜﻞ ﻫﺬﺍ ﺍﳋﱪ ﰲ ﺍﳌﺎﺿﻲ ﺟﻌﻠﻪ ﰲ ﺃﻱ ﻭﻗﺖ ﺻﺤﻴﺤﺎﹰ ﰲ ﻧﻔﺲ ﺍﻷﻣﺮ ؟‬
‫ﺧﺼﻮﺻﺎﹰ‪ ،‬ﻭﲝﺴﺐ ﻗﻮﻟﻚ‪ :‬ﻓﻘﺪ ﺣﻈﻲ ﺑﺎﻹﲨﺎﻉ !!!!!‪.‬‬
‫ﺃﻱ ﺇﲨﺎﻉ‪ ،‬ﰲ ﺣﻘﻞ ﻻ ﻳﻌﺘﱪ ﺳﻮﻯ ﺍﻟﺪﻟﻴﻞ ﺣﺠﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ ! ﻭﺍﻹﲨﺎﻉ ﻧﻔﺴﻪ ﻣﻔﺘﻘﺮ ﺇﱃ ﺍﻟﻨﺺ!‬
‫ﻭﺃﻛﺘﻔﻲ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻼﺕ‪ ،‬ﺍﻟﱵ ﻗﺪ ﺗﺴﺘﻤﺮ ﻟﺪﻫﺮ ﻭﻫﻲ ﺗﻠﻒ ﺣﻮﻝ ﺍﳌﻮﺿﻮﻉ ﺩﻭﻥ ﺃﻥ ﺗﻼﻣﺴﻪ‪ ،‬ﻛﻲ ﺗﺄﰐ‬
‫ﲜﺪﻳﺪ ﺃﻭ ﺗﺸﻔﻲ ﻏﻠﻴﻞ ﺍﻟﺴﺎﺋﻞ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪18‬‬

‫ﻭﻗﺼﺪﻱ ﻣﻦ ﺇﻳﺮﺍﺩ ﻫﺬﻩ ﺍﳌﺪﺍﺧﻼﺕ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﻳﺘﻌﺎﻃﻮﻥ ﺍﳊﺪﻳﺚ ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﻻ ﺯﺍﻟﻮﺍ ﻳﻌﻴﺸﻮﻥ ﺧﺎﺭﺝ ﺍﻟﻌﺼﺮ‬
‫ﻭﻧﺒﻀﻪ‪ ،‬ﻭﺃﻧﻪ ﺁﻥ ﺃﻭﺍﻥ ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﻟﻌﻘﻠﻴﺎﺕ‪ ،‬ﻭﺻﻮﻥ ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲝﺮﺯ ﺣﺮﻳﺰ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ‬
‫ﺍﻟﻌﺒﺚ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺃﻳﺔ ﻣﺮﺍﺟﻌﺔ ﻟﻠﺤﻘﻞ‪ ،‬ﳚﺐ ﺃﻥ ﺗﺄﺧﺬ ﺑﻜﻞ ﻫﺬﻩ ﺍﳊﻴﺜﻴﺎﺕ ﻭﻫﺬﻩ ﺍﻟﺸﻮﺍﺭﺩ ﰲ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﻭﺗﻌﻤﻞ ﻋﻠﻰ ﺗﻄﻬﲑ‬
‫ﺍﳊﻘﻞ ﻣﻨﻬﺎ‪.‬‬
‫‪19‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻓﻲ ﺃﺧﺬ ﻧﻘﺪ ﺍﻟﻤﺴﺘﺸﺮﻗﻴﻦ ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﻣﻦ ﺃﺟﻞ ﺗﺠﺎﻭﺯﻩ‬

‫ﺳﻨﺴﺘﻌﺮﺽ ﺍﻵﻥ ﺗﻠﺨﻴﺺ ﺟﻴﻔﺮﻱ ﻻﻧﻎ )‪ (Jeffrey Lang‬ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ" ﳌﺂﺧﺬ ﺍﳌﺴﺘﺸﺮﻗﲔ ﻋﻠﻰ ﺍﳊﻘﻞ ﺍﳊﺪﻳﺜﻲ‪،‬‬
‫ﻭﻧﻌﻘﺐ ﻋﻠﻴﻬﺎ ﲟﺎ ﻳﺴﺘﺤﻘﻪ ﺍﳌﻘﺎﻡ‪:‬‬
‫ﺃﻥ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻣﺒﲏ ﺑﺸﻜﻞ ﻛﺒﲑ ﻋﻠﻰ ﻧﻘﻞ ﺷﻔﻬﻲ ﳏﺾ ﳌﺪﺓ ﺗﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻘﺮﻥ‪ ،‬ﻭﺃﻥ ﳎﻤﻮﻋﺎﺕ ﺍﳊﺪﻳﺚ ﺍﻟﱵ ﻭﺻﻠﺘﻨﺎ‬ ‫ﺃ(‬
‫ﻻ ﺗﺸﲑ ﺇﱃ ﺃﻱ ﺳﺠﻼﺕ ﻟﻸﺣﺎﺩﻳﺚ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺩﻭﻧﺖ ﰲ ﺃﻱ ﻭﻗﺖ ﺳﺎﺑﻖ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﰲ ﻫﺬﺍ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻭﻗﺪ ﻭﺟﺪﺕ ﻋﻨﺪ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ‪ ،‬ﻛﻤﺎ ﻫﻮ ﺻﺮﻳﺢ ﻗﻮﻝ ﺍﻟﺸﺎﻓﻌﻲ ﰲ‬
‫"ﺍﻟﺮﺳﺎﻟﺔ" ﰲ ﺍﻟﺒﻨﺪ )ﺝ( ﺿﻤﻦ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻄﻠﻮﺑﺔ ﰲ ﺍﻟﺮﻭﺍﺓ‪:‬‬
‫)ﺝ( ﺃﻥ ﻳﻜﻮﻥ ﺣﺎﻓﻈﺎﹰ ﺇﻥ ﺣﺪ‪‬ﺙ ﺑﻪ ﻣِﻦ‪ ‬ﺣِﻔﹾﻈِﻪ ﺣﺎﻓﻈﺎﹰ ﻟﻜﺘﺎﺑﻪ ﺇﻥ ﺣﺪ‪‬ﺙ ﻣِﻦ‪ ‬ﻛﺘﺎﺑﻪ‪.‬‬
‫ﺇﻻ ﺃﻥ ﺍﻟﻜﺘﺎﺑﺔ ﱂ ﺗﻜﻦ ﻇﺎﻫﺮﺓ ﻋﺎﻣﺔ‪ .‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﺎﳌﺮﺍﺟﻌﺔ ﳚﺐ ﺃﻥ ﺗﺄﺧﺬ ﺑﺎﻷﺣﻮﻁ‪ ،‬ﻭﲡﻌﻞ ﺍﻟﻨﻘﻞ ﺍﻟﺸﻔﻬﻲ ﻫﻮ ﺍﳌﻌﺘﱪ ﺧﻼﻝ ﻛﻞ‬
‫ﺍﳊﻘﺐ ﻭﺇﱃ ﺯﻣﻦ ﺍﻟﺘﺪﻭﻳﻦ‪.‬‬
‫ﺇﻥ ﻋﺪﺩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻫﻮ ﺃﻛﱪ ﺑﻜﺜﲑ ﻣﻦ ﻋﺪﺩ ﺍﻷﺣﺎﺩﻳﺚ ﰲ ﺍ‪‬ﻤﻮﻋﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﺃﻭ ﰲ ﻛﺘﺐ‬ ‫ﺏ(‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﺗﺒﻌﺎﹰ ﻟﺒﺤﺎﺛﺔ ﻛﻬﺆﻻﺀ‪:‬‬
‫ﻓﺈﻥ ﻫﺬﺍ ﻳﱪﻫﻦ ﻟﻨﺎ ﺃﻥ ﻣﻌﻈﻢ ﺍﳊﺪﻳﺚ ﻣﺸﻜﻮﻙ ﻓﻴﻪ !‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﺃﻳﻀﺎﹰ ﰲ ﻫﺬﺍ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﻟﻮﺿﻊ ﻭﺍﻻﺧﺘﻼﻕ ﻇﺎﻫﺮﺓ ﺗﺎﺭﳜﻴﺔ ﻣﻌﺮﻭﻓﺔ ﻭﻛﻮﻥ ‪ % 95‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ‬
‫ﺍﳌﺘﺪﺍﻭﻟﺔ ﰲ ﺍﻟﺪﻭﺍﻭﻳﻦ ﻫﻲ ﻓﻌﻼﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪ .‬ﻭﻗﺪ ﻣﺜﻠﻨﺎ ﳍﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺒﻬﺮﺝ ﺑﺄﺧﺒﺎﺭ ﻣﺴﺘﻔﻴﻀﺔ ﺍﻟﻄﺮﻕ ﻛﺄﺧﺒﺎﺭ‬
‫ﺍﳌﻬﺪﻱ ﻭﻫﻲ ﺑﺎﳌﺂﺕ ﻭﻛﻠﻬﺎ ﻣﻮﺿﻮﻋﺔ ﻭﻣﻠﻔﻘﺔ ﻣﻦ ﻃﺮﻑ ﺍﻟﻮﺿﺎﻋﲔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺍﳌﺨﺮﺟﺔ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ‪ .‬ﻭﺍﳌﺮﺍﺟﻌﺔ‬
‫ﳚﺐ ﺃﻥ ﺗﺴﺪ ﺍﳌﻨﺎﻓﺬ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺑﺈﺣﻜﺎﻡ ﻣﻄﻠﻖ‪.‬‬
‫ﺇﻥ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﻟﺸﺒﺎﻥ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺗﻔﻮﻕ ﰲ ﺍﻟﻌﺪﺩ ﺗﻠﻚ ﺍﻟﱵ ﺭﻭﺍﻫﺎ ﺍﳌﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺴﻦ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻫﺬﺍ‬ ‫ﺝ(‬
‫ﻳﻌﲏ‪ ،‬ﻛﻤﺎ ﻳﻘﻮﻝ ﻫﺆﻻﺀ ﺍﳌﺴﺘﺸﺮﻗﻮﻥ‪:‬‬
‫ﺃﻥ ﺍﻹﺳﻨﺎﺩ ﻻ ﳝﻜﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﺑﺸﻜﻞ ﺗﺎﻡ !‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﺃﻳﻀﺎﹰ ﰲ ﻫﺬﺍ‪ ،‬ﳊﻴﺜﻴﺔ ﻏﺎﺑﺖ ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﻭﺍﳌﺴﺘﺸﺮﻗﲔ ﺳﻮﺍﺀ‪ ،‬ﻭﻫﻮ ﻛﻮﻥ "ﺍﻟﺼﺤﻴﺢ"‬
‫ﺍﻻﺻﻄﻼﺣﻲ‪ ،‬ﺑﺮﻭﺍﻳﺔ ﺍﻟﻌﺪﻝ ﺍﳌﺘﻔﺮﺩ ﻋﻦ ﻣﺜﻠﻪ ﰲ ﻛﻞ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻣﻊ ﺍﻟﺘﺴﻠﻴﻢ ﺑﺈﻣﻜﺎﻧﻴﺔ ﻃﺮﻭﺀ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﻮﻫﻢ ﻭﺍﳋﻄﺄ ﻋﻠﻰ‬
‫ﻛﻞ ﺍﻟﺮﻭﺍﺓ ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﻋﻠﻰ ﻣﺎ ﺑﻴﻨﺎ ﰲ ﺍﻟﺒﺤﺚ ﺍﻷﻭﻝ‪ ،‬ﳚﻌﻞ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺗﻄﺮﻕ ﺍﻟﻀﻌﻒ ﺇﱃ ﺍﳋﱪ ﺃﻛﱪ ﻣﻦ ﺍﺣﺘﻤﺎﻝ‬
‫ﺳﻼﻣﺘﻪ ﻣﻨﻪ !‬
‫ﻭﻫﻮ ﻣﺎ ﺳﻨﻌﻤﻞ ﻋﻠﻰ ﺗﻼﻓﻴﻪ ‪‬ﻨﺪﺳﺔ ﻣﻌﻴﺎﺭ ﻟﻠﻮﺛﺎﻗﺔ ﺃﻗﻮﻯ ﻭﺃﺻﻠﺐ ﻣﻦ ﺍﳌﻌﻴﺎﺭ ﺍﻟﻘﺪﱘ ﻭﺧﺎﻝ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻌﻴﻮﺏ ﺍﻟﺒﻨﻴﻮﻳﺔ‪.‬‬
‫ﺃﻥ ﻧﻈﺎﻡ ﺍﻹﺳﻨﺎﺩ ﻗﺪ ﰎ ﺍﺳﺘﺨﺪﺍﻣﻪ ﺑﺸﻜﻞ ﺍﻋﺘﺒﺎﻃﻲ ﰲ ﺍﳊﺪﻳﺚ ﺑﻌﺪ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻹﺳﻼﻣﻲ ﺍﻷﻭﻝ‪ ،‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻫﺬﺍ ﻻ‬ ‫ﺩ(‬
‫ﻳﺜﺒﺖ ﺃﺻﺎﻟﺔ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﺗﺒﻂ ‪‬ﺬﺍ ﺍﻹﺳﻨﺎﺩ !‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪20‬‬

‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﺬﺍ ﻭﺻﻒ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺩﻋﺖ ﺍﶈﺪﺛﲔ ﺇﱃ ﺍﺑﺘﺪﺍﻉ ﺍﻟﺴﻨﺪ‬
‫ﻣﻌﺮﻭﻓﺔ ﲟﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ﻭﻣﺬﻛﻮﺭﺓ ﺑﺄﻣﺜﻠﺔ ﺣﻴﺔ ﰲ ﻛﻞ ﻛﺘﺐ ﺍﻟﺮﺟﺎﻝ ﻭﻋﻠﻢ ﺍﳌﺼﻄﻠﺢ‪.‬‬
‫ﻫـ( ﺇﻥ ﺍﻟﻌﺪﻳﺪ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻳﻨﺎﻗﺾ ﺑﻌﻀﻬﺎ ﺑﻌﻀﺎﹰ !‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﺃﻳﻀﺎﹰ ﰲ ﻫﺬﺍ‪ ،‬ﻋﻨﺪ ﻣﻦ ﻳﺄﺧﺬ ﺑﺎﻷﺧﺒﺎﺭ ﻋﻠﻰ ﻋﻼ‪‬ﺎ ﻣﻘﺎﺭﻧﺎﹰ ﻟﺼﺤﻴﺤﻬﺎ ﻣﻊ ﺳﻘﻴﻤﻬﺎ ﻭﻛﺄ‪‬ﻤﺎ‬
‫ﳜﺮﺟﺎﻥ ﻣﻦ ﻣﺸﻜﺎﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻷﻣﺮ ﳐﺘﻠﻒ‪ .‬ﻭﺳﺒﺐ ﻗﻮﻝ ﺍﳌﺴﺘﺸﺮﻗﲔ ‪‬ﺬﺍ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﻛﺜﲑ ﺫﻛﺎﺀ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﻛﺘﺐ‬
‫ﺍﻟﻔﻘﻪ ﻣﻠﻴﺌﺔ ‪‬ﺬﺍ ﺍﻟﻀﺮﺏ ﺑﺴﺒﺐ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻔﻘﻬﺎﺀ ﰲ ﺍﻻﺣﺘﺠﺎﺝ ﻭﺍﻻﻧﺘﺼﺎﺭ ﳌﺬﺍﻫﺒﻬﻢ ﺃﻭ ﻷﺋﻤﺘﻬﻢ ﻋﻞ ﺍﻟﻀﻌﻴﻒ ﻭﺍﳌﻮﺿﻮﻉ‬
‫ﻭﺍﳌﺘﺸﺎﻛﺲ‪ ،‬ﻟﻔﺮﺍﻍ ﺟﻌﺒﺔ ﺍﻟﻔﻘﻬﺎﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ }ﻭﻋﻠﻰ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﻭﺻﻒ ﺍﳋﻄﺎﰊ ﻟﻨﺎﺑﺘﺘﻬﻢ ﻭﻣﻨﺬ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﳍﺠﺮﻱ{‬
‫ﻣﻦ ﺍﳊﺪﻳﺚ ﺃﺻﻼﹰ ﻭﺗﱪﻳﺮ ﺍﶈﺪﺛﲔ ﺍﳊﺸﻮﻳﺔ ﻟﻠﻀﻌﻴﻒ ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﺮﻭﺡ ﻭﺍﻟﺸﺮﻭﺡ ﻋﻠﻰ ﺍﻟﺸﺮﻭﺡ‪.‬‬
‫ﻓﻬﺬﺍ ﺃﻳﻀﺎﹰ ﳑﺎ ﳚﺐ ﺃﻥ ﺗﻌﻤﻞ ﺍﳌﺮﺍﺟﻌﺔ ﻋﻠﻰ ﺗﻼﻓﻴﻪ ﺑﺘﻨﻘﻴﺔ ﺣﻘﻠﻲ ﺍﳊﺪﻳﺚ ﻭﺍﻟﻔﻘﻪ ﻣﻨﻪ‪.‬‬
‫ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﻠﻰ ﺗﻠﻔﻴﻖ ﻭﺍﺳﻊ ﺍﻟﻨﻄﺎﻕ ﰲ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺑﻌﺾ ﺍﻷﺣﺎﺩﻳﺚ‪.‬‬ ‫ﻭ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﺃﻳﻀﺎﹰ ﰲ ﻫﺬﺍ‪ ،‬ﻣﺎﺩﺍﻣﺖ ‪ % 95‬ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺗﻌﺘﱪ ﻣﻠﻔﻘﺔ‪.‬‬
‫ﻟﻘﺪ ﺣﺼﺮ ﺍﻟﻨﻘﺎﺩ ﺍﳌﺴﻠﻤﻮﻥ ﻧﻘﺪﻫﻢ ﻟﻠﺤﺪﻳﺚ ﰲ ﺍﻹﺳﻨﺎﺩ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﱂ ﻳﻨﻘﺪﻭﺍ ﺍﻟﻨﺺ !‪.‬‬ ‫ﺯ(‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻻ ﻣﺸﺎﺣﺔ ﺃﻳﻀﺎﹰ ﰲ ﻫﺬﺍ‪ ،‬ﻷﻥ ﺍﶈﺪﺛﲔ ﺍﻟﺘﻘﻠﻴﺪﻳﲔ‪ ،‬ﻭﻷﺳﺒﺎﺏ ﺗﺎﺭﳜﻴﺔ ﻣﻌﺮﻭﻓﺔ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ ﳐﻀﺮﻣﲔ ﲟﺎ ﻓﻴﻪ‬
‫ﻛﻔﺎﻳﺔ ﰲ ﺑﺎﻗﻲ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻟﻴﺤﻜﻤﻮﺍ ﻋﻠﻰ ﻭﺿﻌﻬﺎ ﺑﺒﺪﺍﻫﺔ ﺍﻟﻌﻘﻞ ﺃﻭ ﺍﻟﺘﺨﺼﺺ‪ ،‬ﻭﻫﻮ ﻣﺎ ﳚﺐ ﺃﻥ ﺗﺘﻼﻓﺎﻩ ﺃﻳﺔ ﻣﺮﺍﺟﻌﺔ ﻟﻠﺤﻘﻞ‬
‫ﺑﺈﻋﺎﺩﺓ ﺻﻴﺎﻏﺔ ﻣﻘﺮﺭﺍﺕ ﻃﻼﺏ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﲝﺴﺐ ﻋﻠﻮﻡ ﺍﻟﻌﺼﺮ ﻭﺁﻓﺎﻗﻪ ﺍﳌﻌﺮﻓﻴﺔ‪.‬‬
‫ﺑﻘﻲ ﻓﺮﻳﻖ ﺁﺧﺮ‪ ،‬ﻭﻫﻢ ﺍﳌﻌﺮﻭﻓﻮﻥ ﺑﺄﺻﺤﺎﺏ ﺍﻟﺮﺃﻱ ﻣﻦ ﻣﻌﺘﺰﻟﺔ ﻭﻏﲑﻫﻢ‪ .‬ﻭﺃﻛﺜﺮ ﺍﻋﺘﺮﺍﺿﺎﺕ ﻫﺆﻻﺀ ﻋﻠﻰ ﺍﶈﺪﺛﲔ ﺃﻭﺭﺩﻫﺎ‬
‫ﺍﺑﻦ ﻗﺘﻴﺒﺔ ﰲ ﻛﺘﺎﺑﻪ "ﺗﺄﻭﻳﻞ ﳐﺘﻠﻒ ﺍﳊﺪﻳﺚ"‪.‬‬
‫ﻟﻜﻦ ﻧﺒﺘﺖ ﳍﻢ ﻧﺒﺘﺔ ﰲ ﻋﺼﺮﻧﺎ‪ ،‬ﺃﻃﻠﻘﺖ ﻋﻠﻰ ﻧﻔﺴﻬﺎ ﻣﺴﻤﻴﺎﺕ ﺷﱴ ﻣﺜﻞ‪" :‬ﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﺪﺩ"‪ ،‬ﺃﻭ "ﺍﻟﻘﺮﺁﻧﻴﻮﻥ" ﺃﻱ ﺍﳌﻜﺘﻔﻮﻥ‬
‫ﺑﺎﻟﻘﺮﺁﻥ ﻭﺣﺪﻩ ﻣﻦ ﺩﻭﻥ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻫﻮ ﻣﺼﻄﻠﺢ ﻓﺎﺳﺪ‪ ،‬ﻷﻥ "ﺍﻟﻘﺮﺁﻧﻴﲔ" ﺍﳊﻖ‪ ،‬ﻫﻢ ﻣﻦ ﻻ ﻳﻘﻄﻌﻮﻥ ﺍﻟﻘﺮﺁﻥ ﻋﺰﻳﻦ‪ ،‬ﻭﻳﺆﻣﻨﻮﻥ‬
‫ﺑﻜﻞ ﻣﺎ ﺟﺎﺀ ﻭﺃﻣﺮ ﺑﻪ ﻭﻣﻦ ﺿﻤﻨﻬﺎ ﺍﻟﺴﻨﺔ‪ ،‬ﺃﻭ "ﺃﺣﺮﺍﺭ ﺍﻟﻔﻜﺮ"‪..،‬ﺇﱁ‪ .‬ﻭﻛﻠﻬﺎ ﻣﺴﻤﻴﺎﺕ ﻋﻠﻰ ﻏﲑ ﻣﺴﻤﻰ‪ ،‬ﻭﺭﺩ ﺫﻛﺮﻫﻢ ﰲ‬
‫ﺭﺳﺎﻟﺔ ﻧﺘﺎﻟﻴﺎ ﰲ "ﺍﻟﺒﺤﺚ ﺍﻟﺮﺍﺑﻊ" }ﺍﻧﻈﺮ ﺇﺟﺎﺑﺘﻨﺎ ﻋﻠﻴﻬﺎ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ ‪.{Reply to Natalia‬‬
‫ﻭﻳﻨﺘﺴﺐ ﻛﻞ ﻫﺆﻻﺀ ﰲ ﻫﺬﺍ ﺍﳌﻨﺤﻰ ﺇﱃ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻌﺒﺪﻭﻳﺔ‪ ،‬ﻧﺴﺒﺔ ﺇﱃ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﻋﺒﺪﻩ )ﺕ‪ 1323 :‬ﻫـ‪ 1905/‬ﻡ(‬
‫}ﺃﻧﻈﺮ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ ﻣﻘﺘﻄﻔﺎﺕ ﻣﻦ ﻛﺘﺎﺑﻨﺎ ﻏﲑ ﺍﳌﻄﺒﻮﻉ‪" :‬ﺍﻟﻌﺒﺪﻭﻳﺔ ﻭﺍﻟﺘﺤﻀﲔ ﺍﻻﺳﺘﺌﺮﺍﻗﻲ ﻟﻠﻔﲑﻭﺳﺎﺕ ﺍﻟﺜﻘﺎﻓﻴﺔ‪ :‬ﻃﻪ ﺣﺴﲔ‬
‫ﳕﻮﺫﺟﺎﹰ"{‪.‬‬
‫ﻭﻛﻠﻬﻢ‪ ،‬ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ‪ ،‬ﺳﻔﺴﻄﺎﺋﻴﻮﻥ ﺑﺈﻃﻼﻕ‪ ،‬ﻷﻥ ﻏﺎﻟﺒﻴﺘﻬﻢ ﺇﻣﺎ ﻣﻦ ﺧﺮﳚﻲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻫﻲ ﻋﻠﻮﻡ ‪‬ﺮﳚﻴﺔ‬
‫ﺑﺈﻃﻼﻕ‪ ،‬ﺃﻭ ﳑﻦ ﻭﻟﻌﻮﺍ ﺑﺎﻟﺘﺸﻐﻴﺐ ‪‬ﺮﺩ ﺍﻟﺘﺸﻐﻴﺐ‪ ،‬ﺣﺎﻝ ﺍﻟﻜﺜﲑ ﳑﻦ ﻳﺪﻋﻮﻥ "ﺍﳊﺪﺍﺛﺔ" ﻣﻦ ﺍﳌﻨﻈﻮﺭ ﺍﻟﻐﺮﰊ‪ ،‬ﺃﻭ ﻣﻦ "ﺃﺷﺒﺎﻩ‬
‫ﺍﻟﻌﻠﻤﺎﻧﻴﲔ" ﰲ ﻏﲑ ﻣﻜﺎﻥ ﺃﻭ ﺯﻣﺎﻥ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺑﺪﻝ ﺃﻥ ﻳﺘﺠﺸﻤﻮﺍ ﻋﻨﺎﺀ ﺗﻌﻠﻢ ﺍﳊﺪﻳﺚ ﻛﻤﺴﻠﻤﲔ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻭﻓﺮﺿﺎﹰ ﻣﻦ‬
‫ﻓﺮﻭﺽ ﺍﻟﻌﲔ ﻭﻣﻨﺎﻗﺸﺔ ﺍﻋﺘﺮﺍﺿﺎ‪‬ﻢ ﺿﺪ ﺣﺸﻮﻳﺔ ﻣﺘﺄﺧﺮﻱ ﺍﶈﺪﺛﲔ ﻋﻠﻤﻴﺎﹰ ﻣﻦ ﺩﺍﺧﻞ ﺍﳊﻘﻞ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻴﺤﻪ ﳍﻢ ﺷﻖ ﺍﻟﺪﺭﺍﻳﺔ‬
‫ﻣﻦ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‪} ،‬ﻭﻫﻮ ﻟﻠﺘﺬﻛﲑ ﻣﺮﻛﺐ ﻧﻘﺺ ﺍﶈﺪﺛﲔ ﺍﻟﺘﻘﻠﻴﺪﻳﲔ{‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﲢﺼﲔ ﺍﳊﻘﻞ ﻭﺟﺪﻧﺎﻫﻢ‪ ،‬ﻭﻋﻠﻰ ﻋﻜﺲ‬
‫‪21‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻳﺴﺎﳘﻮﻥ ﰲ ﲣﻠﻒ ﺍﳌﺴﻠﻤﲔ ﻭﺍﳓﻄﺎﻃﻬﻢ‪ ،‬ﺑﺎﻟﺘﺸﻐﻴﺐ ﺍﻷﺑﻠﻪ ﻋﻠﻰ ﺧﺼﻮﻣﻬﻢ ﺑﺪﻋﻮﻯ ﺍﻟﺘﻌﻘﻞ ﻭﺍﻟﻌﻘﻼﻧﻴﺔ ﻭﺍﻟﺘﻨﺎﺑﺰ‬
‫ﻣﻦ ﻣﻜﺎﻥ ﺑﻌﻴﺪ!‪.‬‬
‫ﻓﻬﺬﻩ ﲨﻠﺔ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﺗﺄﺧﺬﻫﺎ ﺍﳌﺮﺍﺟﻌﺔ ﰲ ﺍﳊﺴﺒﺎﻥ ﻭﺃﻥ ﺗﻌﻤﻞ ﻋﻠﻰ ﺇﻟﻐﺎﺋﻬﺎ ﺃﻭ ﲡﺎﻭﺯﻫﺎ‪.‬‬
‫ﻭﻫﻮ ﻣﺎ ﺳﻨﺤﺎﻭﻝ ﺍﻟﻘﻴﺎﻡ ﺑﻪ ﺍﻵﻥ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪22‬‬

‫ﻣﻌﺎﻟﺠﺔ ﺍﻷﺧﺒﺎﺭ ﻛﺮﺳﺎﺋﻞ ﻭﺣﻮﺍﻣﻞ‬

‫ﲟﺎ ﺃﻧﻨﺎ ﳔﺎﻃﺐ ﺟﻴﻞ ﺍﻟﻘﺮﻥ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻳﻦ‪ ،‬ﻭﻟﻴﺲ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺮﻭﻥ ﺍﳋﻮﺍﱄ‪ ،‬ﻭﻧﺮﻳﺪ ﻣﻨﻬﻢ ﺃﻥ ﻳﺴﺘﻮﻋﺒﻮﺍ ﺍﳊﻘﻞ‬
‫ﻭﻳﺘﻔﻬﻤﻮﻩ ﲟﺎ ﺃﻟﻔﻮﺍ ﻣﻦ ﻛﻼﻡ‪ ،‬ﻓﺴﻨﻀﻄﺮ ﺇﱃ ﻗﻮﻟﺒﺔ ﺑﻌﺾ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﺪﳝﺔ ﻟﺘﺘﺤﺪﺙ ﻟﻐﺔ ﺍﻟﻌﺼﺮ‪ ،‬ﺩﻭﻥ ﺃﻥ ﲣﻞ ﺑﺎﳌﻘﺎﺻﺪ‪.‬‬
‫ﻓﻠﻨﻄﻠﻖ ﻋﻠﻰ "ﺍﻟﺮﺍﻭﻱ" ﺍﺳﻢ "ﺍﻟﻨﺎﻗﻞ" ﺃﻭ "ﺍﳊﺎﻣﻞ" ﻭﻛﻼﳘﺎ ﺗﺴﻤﻴﺘﺎﻥ ﻣﻌﺮﻭﻓﺘﺎﻥ ﰲ ﺍﳊﻘﻞ‪،‬‬
‫ﻭﻟﻨﻄﻠﻖ ﻋﻠﻰ "ﺍﳋﱪ" ﺍﺳﻢ "ﺍﳌﻌﻠﻮﻣﺔ" ﺃﻭ "ﺍﻟﺮﺳﺎﻟﺔ" ﺍﳌﺮﺍﺩ ﺗﺒﻠﻴﻐﻬﺎ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﱃ ﺍﻷﺟﻴﺎﻝ ﺍﻟﻼﺣﻘﺔ‬
‫ﺑﻮﺍﺳﻄﺔ ﻫﺆﻻﺀ ﺍﳊﻮﺍﻣﻞ ﺷﻔﺎﻫﺎﹰ‪ ،‬ﰒ ﻛﺘﺎﺑﺔ ﺑﻌﺪ ﺗﺪﻭﻳﻨﻬﺎ ﰲ ﺍﻟﺪﻭﺍﻭﻳﻦ ﺍﳌﻌﺘﱪﺓ ﰲ ﺟﻴﻞ ﺃﺗﺒﺎﻉ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ‪.‬‬
‫ﻭ"ﺍﳌﻌﻠﻮﻣﺔ"‪ :‬ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ ﺧﱪﺍﹰ ﻳﻨﻘﻠﻪ ﺍﻟﺮﻭﺍﺓ ﺷﻔﺎﻫﺎﹰ ﻓﻴﻤﺎ ﺑﻴﻨﻬﻢ ﺟﻴﻼﹰ ﺑﻌﺪ ﺟﻴﻞ‪ ،‬ﺃﻭ ﻣﻜﺎﳌﺔ ﻫﺎﺗﻔﻴﺔ ﺁﻧﻴﺔ ﺑﲔ ﺷﺨﺼﲔ‪ ،‬ﺃﻭ‬
‫ﺑﺜﺎﹰ ﺇﺫﺍﻋﻴﺎﹰ ﺑﲔ ﳏﻄﺔ ﺑﺚ ﻭﳏﻄﺔ ﺍﺳﺘﻘﺒﺎﻝ‪ ....،‬ﻛﻠﻬﺎ ﻳﺘﻮﺧﻰ ﻓﻴﻬﺎ ﺃﻥ ﺗﻨﺘﻘﻞ ﺑﺴﻼﻣﺔ ﻭﺑﺪﻭﻥ ﺣﺼﻮﻝ ﺗﺸﻮﻳﻪ ﺃﻭ ﺗﺸﻮﻳﺶ ﻣﻦ‬
‫ﻣﺼﺪﺭﻫﺎ ﺃﻱ ﺟﻬﺔ ﺍﻹﺭﺳﺎﻝ ﺇﱃ ﻣﺘﻠﻘﻴﻬﺎ ﺍﻟﻨﻬﺎﺋﻲ‪،‬‬
‫ﻓﻜﻴﻒ ﳓﻘﻖ ﻫﺬﺍ ﺍﳌﻄﻠﺐ ﰲ ﺍﻟﻨﻘﻞ ﺍﻟﺸﻔﻬﻲ ﻛﻤﺎ ﺣﻘﻘﻨﺎﻩ ﰲ ﺍﻟﻨﻘﻠﲔ‪ :‬ﺍﳍﺎﺗﻔﻲ ﻭﺍﻟﺒﺜﻲ ؟‬
‫ﺭﲰﻨﺎ ﰲ ﺍﻟﻠﻮﺡ ﺭﻗﻢ ‪ 1‬ﺍﳌﺼﺎﺣﺐ ﺍﻟﺘﻨﺎﻇﺮ ﻣﺎ ﺑﲔ ﺍﻟﻨﻘﻞ ﺍﻟﺸﻔﻬﻲ ﻭﺍﻟﺒﺜﻲ‪ .‬ﻓﻔﻲ ﺍﻻﺗﺼﺎﻝ ﺍﳍﺎﺗﻔﻲ ﺃﻭ ﺍﻟﺒﺜﻲ ﻫﻨﺎﻙ ﻣﺮﺳﻞ ﺃﻭ‬
‫ﳏﻄﺔ ﺇﺭﺳﺎﻝ‪ ،‬ﻭﻣﺴﺘﻘﺒﻞ ﺃﻭ ﳏﻄﺔ ﺍﺳﺘﻘﺒﺎﻝ ﻭﺃﺳﻼﻙ ﺗﻌﻤﻞ ﻋﻤﻞ ﺍﳊﻮﺍﻣﻞ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﺘﺒﺎﺩﻟﺔ‪.‬‬
‫ﻭﻳﻄﻠﻖ ﻋﻠﻰ ﻃﺮﻓﻴﺎﺕ ﺍﻹﺭﺳﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﻋﻠﻰ ﺍﻷﺳﻼﻙ ﺍﻟﺮﺍﺑﻄﺔ ﺑﻴﻨﻬﻤﺎ ﰲ ﺍﻻﺗﺼﺎﻝ ﺍﳍﺎﺗﻔﻲ ﺍﻟﻘﺪﱘ‪ ،‬ﺃﻭ ﻋﻠﻰ ﺍﳌﻮﺟﺎﺕ‬
‫ﺍﻟﻼﺳﻠﻜﻴﺔ ﰲ ﺍﻻﺗﺼﺎﻝ ﺍﻟﻼﺳﻠﻜﻲ ﺑـ "ﻗﻨﺎﺓ ﺍﻻﺗﺼﺎﻝ"‬
‫ﻭﳝﻜﻦ ﻧﻘﻞ ﻫﺬﻩ ﺍﻻﺳﺘﻌﺎﺭﺓ ﺍﳌﻔﻬﻮﻣﻴﺔ ﺇﱃ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ ﺑﺘﺼﻮﺭ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲟﺜﺎﺑﺔ ﺍﳌﺮﺳﻞ ﺑﺈﻃﻼﻕ‪ ،‬ﺃﻭ‬
‫ﻣﺼﺪﺭ ﺍﻷﺧﺒﺎﺭ‪ ،‬ﻭﺍﻟﻜﺘﺐ ﺍﳌﺪﻭﻧﺔ ﺍﻟﱵ ﺗﺴﺘﻮﺩﻉ ﻓﻴﻬﺎ ﻫﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺑﺎﳌﺴﺘﻮﺩﻋﺎﺕ ﺍﻟﻨﻬﺎﺋﻴﺔ‪ ،‬ﻭﺑﻜﻮﻥ ﲨﺎﻉ ﺍﻟﻨﻘﻠﺔ ﻫﻢ ﲟﺜﺎﺑﺔ‬
‫ﺍﻟﻘﻨﺎﺓ ﺍﳊﺎﻣﻠﺔ ﻟﻸﺧﺒﺎﺭ ﻣﺎ ﺑﲔ ﺍﳌﺼﺪﺭ ﻭﺍﳌﺴﺘﻮﺩﻉ‪ ،‬ﻛﻤﺎ ﻫﻮ ﻣﻮﺿﺢ ﰲ ﺍﻟﻠﻮﺡ ﺭﻗﻢ ‪.1‬‬
‫ﻭﻗﺪ ﺭﲰﻨﺎ ﰲ ﺍﻟﻠﻮﺡ ﺭﻗﻢ ‪ 2‬ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻘﺪﱘ ﰲ ﺍﻟﻨﻘﻞ ﺑﺎﻋﺘﺒﺎﺭﻩ ﻗﻨﺎﺓ ﻧﻘﻠﻴﺔ ﺷﻔﻬﻴﺔ ﺑﺸﺮﻳﺔ‪.‬‬
‫ﻭﻳﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻮﺡ ﺍﻷﺧﲑ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﻨﻘﻠﻲ ﻳﺘﺮﻛﺐ ﻣﻦ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ (1‬ﻣﺼﺪﺭ ﻟﻠﺨﱪ ﺍﻟﺸﻔﻬﻲ ﻭﳝﺜﻠﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫‪ (2‬ﻗﻨﺎﺓ ﺣﺎﻣﻠﺔ ﻭﻫﻲ ﻣﺮﻛﺒﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﺣﻮﺍﻣﻞ ﺛﻘﺎﺕ ﻣﺘﺘﺎﻟﻴﲔ ﰲ ﺍﻟﺰﻣﻦ‪،‬‬
‫‪ (3‬ﻭﻣﺴﺘﻮﺩﻉ ‪‬ﺎﺋﻲ ﻟﻸﺧﺒﺎﺭ ﻭﻫﻮ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﻜﺘﺐ ﺍﳌﺪﻭﻧﺔ ﺍﻟﱵ ﺩﻭﻧﺖ ﰲ ﻋﺼﺮ ﺗﺒﻊ ﺗﺒﻊ ﺍﻷﺗﺒﺎﻉ ﺃﻭ ﰲ ﺍﻟﻄﺒﻘﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ ﳍﻢ ﻭﺻﺎﺭﺕ ﻣﺘﺪﺍﻭﻟﺔ ﺑﲔ ﺍﻟﻨﺎﺱ ﻻ ﻳﺰﺍﺩ ﻓﻴﻪ ﺃﻭ ﻳﻨﻘﺺ‪.‬‬
‫ﻻﺣﻆ‬
‫ﺃﻭﻻﹰ‪ :‬ﺃﻥ ﻛﻞ ﺍﻟﺮﻭﺍﺓ ﰲ ﻫﺬﺍ ﺍﻟﻘﻨﺎﺓ ﺍﻟﻨﻘﻠﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺛﻘﺎﺕ ﻋﺪﻭﻝ ﺿﺎﺑﻄﲔ ﲝﺴﺐ ﺍﳌﺼﻄﻠﺢ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺇﳕﺎ ﻗﺪ ﻳﻌﺮﺽ‬
‫ﻷﺣﺪﻫﻢ ﺳﻬﻮ ﺃﻭ ﺧﻄﺄ ﻻ ﳝﻜﻦ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻨﻪ ﺃﻭ ﺍﻟﺘﻮﻗﻊ ﺑﻪ‪ ،‬ﻓﻴﻨﺘﺞ ﻋﻦ ﻫﺬﻳﻦ ﺍﻟﻌﺎﺭﺿﲔ ﺍﻟﻄﺎﺭﺋﲔ ﺗﺸﻮﻩ ﻏﲑ ﻣﻘﺼﻮﺩ‬
‫ﻟﻠﺨﱪ ﺍﻟﺬﻱ ﺍﻧﺘﻘﻞ ﺇﻟﻴﻪ‪.‬‬
‫‪23‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻓﺈﻥ ﻗﺎﺑﻠﻨﺎ ﻋﻤﻞ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﺑﻨﻈﲑﻩ ﺍﳍﺎﺗﻔﻲ‪ ،‬ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻛﻞ ﺍﻷﺟﻬﺰﺓ ﻣﻦ ﺃﺳﻼﻙ ﻭﳏﻮﻻﺕ ﻭﻏﲑﻫﺎ ﳑﺎ ﻳﺪﺧﻞ ﰲ ﻋﻤﻠﻴﺔ‬
‫ﻧﻘﻞ ﺍﳌﻜﺎﳌﺎﺕ‪ ،‬ﻛﻠﻬﺎ ﺳﻠﻴﻤﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﻣﺎ ﻛﺎﻥ ﻣﻦ ﺍﺣﺘﻤﺎﻝ ﺣﺼﻮﻝ ﻋﻄﺐ ﺃﻭ ﺷﻮﺷﺮﺓ ﻻ ﳝﻜﻦ ﺍﻟﺘﻮﻗﻊ ‪‬ﺎ‪.‬‬
‫ﻭﺳﻼﻣﺔ ﺍﳌﻜﺎﳌﺎﺕ ‪ % 100‬ﺇﳕﺎ ﲢﻘﻘﺖ ﺑﺄﺧﺬ ﺍﳌﻬﻨﺪﺳﲔ ﳌﺜﻞ ﻫﺬﻩ ﺍﻻﺣﺘﻤﺎﻻﺕ ﰲ ﺍﳊﺴﺒﺎﻥ‪ ،‬ﻭﻛﺄ‪‬ﺎ ﺣﺎﺻﻠﺔ ﰲ ﻛﻞ‬
‫ﺁﻥ‪.‬‬
‫ﻭﺛﺎﻧﻴﺎﹰ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﻘﻨﺎﺓ ﺍﳊﻤﻠﻴﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻫﻲ ﻗﻨﺎﺓ ﺿﻮﺿﺎﺋﻴﺔ ﺑﺎﻣﺘﻴﺎﺯ‪ ،‬ﲟﻌﲎ ﺃ‪‬ﺎ ﻏﺎﻟﺒﺎﹰ ﻣﺎ ﺗﺸﻮﻩ ﺍﳋﱪ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﺑﺎﻟﺴﻬﻮ ﺃﻭ‬
‫ﺍﳋﻄﺄ ﻓﻠﺮﲟﺎ ﺑﺮﻭﺍﻳﺔ ﺍﳋﱪ ﺑﺎﳌﻌﲎ ﺃﻭ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻨﻘﺼﺎﻥ ﻓﻴﻪ‪ .‬ﻭﻫﻮ ﺍﶈﺬﻭﺭ ﺍﻟﺬﻱ ﻧﺒﻪ ﻋﻠﻴﻪ ﺍﻟﺸﺎﻓﻌﻲ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ" ﻭﱂ ﻳﺴﻠﻢ‬
‫ﻣﻦ ﻧﻘﺎﺋﻀﻪ ﻭﻻ ﺍﻟﺒﺨﺎﺭﻱ ﺭﲪﻪ ﺍﷲ ﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻠﻰ ﻣﺎ ﻣﺮ ﺑﻨﺎ ﺁﻧﻔﺎﹰ‪.‬‬
‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻟﻌﻮﺍﻣﻞ‪ ،‬ﺳﻮﺍﺀ ﺃﺣﺼﻠﺖ ﻣﻨﻔﺮﺩﺓ‪ ،‬ﺃﻭ ﻣﺘﻀﺎﻓﺮﺓ‪ ،‬ﻓﻬﻲ ﻣﺒﺪﻟﺔ ﻟﻠﺨﱪ ﺍﻷﺻﻠﻲ ﺍﻟﻮﺍﺭﺩ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ‬
‫ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪.‬‬
‫ﻓﻤﺜﻼﹰ ﺍﳋﱪ‪:‬‬
‫}ﺥ{ ﺍﻷﺻﻠﻲ ﺍﻟﺬﻱ ﻧﻄﻖ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺳﻴﺘﺤﻮﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺼﺤﺎﰊ ﺭﻗﻢ )‪ (1‬ﺇﱃ ﺧﱪ ﺁﺧﺮ )ﺥ‪ (1‬ﺇﻣﺎ ﳋﻄﺄ‬ ‫‪-‬‬
‫ﺃﻭ ﺳﻬﻮ ﻣﻦ ﺍﻟﺼﺤﺎﰊ ﺃﻭ ﻟﺮﻭﺍﻳﺘﻪ ﻟﻪ ﺑﺎﳌﻌﲎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﺘﺎﺑﻌﻲ ﺍﻷﻭﻝ ﺳﻴﺤﻮﺭ ﺧﱪ ﺍﻟﺼﺤﺎﰊ )ﺥ‪ (1‬ﺇﻣﺎ ﳋﻄﺄ ﺃﻭ ﻟﺴﻬﻮ ﻃﺎﺭﺉ ﻋﻠﻴﻪ ﺃﻭ ﻟﺮﻭﺍﻳﺘﻪ ﺑﺪﻭﺭﻩ‬ ‫‪-‬‬
‫ﺑﺎﳌﻌﲎ ﺇﱃ ﺧﱪ ﻣﻐﲑ ﻭﻫﻮ )ﺥ‪ (2‬ﳐﺘﻠﻒ ﻋﻤﺎ ﲰﻊ ﻣﻦ ﺍﻟﺼﺤﺎﰊ‪ ،‬ﻭﻫﻜﺬﺍ ﺩﻭﺍﻟﻴﻚ ﺇﱃ ﺍﻟﺮﺍﻭﻱ ﺍﻟﺮﺍﺑﻊ ﻣﻦ ﺗﺒﻊ ﺗﺒﻊ ﺍﻷﺗﺒﺎﻉ‬
‫ﺍﻟﺬﻱ ﺳﲑﺍﻛﻢ ﻛﻞ ﻫﺬﻩ ﺍﻟﺘﺤﻮﺭﺍﺕ ﺍﻟﱵ ﺧﻀﻊ ﳍﺎ ﺍﳋﱪ ﺃﺛﻨﺎﺀ ﺗﻨﻘﻠﻪ ﺑﲔ ﻣﻦ ﺳﺒﻘﻮﻩ ﻗﺒﻞ ﺃﻥ ﻳﺼﻞ ﺇﻟﻴﻪ ﻟﻴﻀﻴﻒ ﻋﻠﻴﻪ ﺑﺪﻭﺭﻩ‬
‫ﲢﻮﻳﺮﺍﹰ ﺫﺍﺗﻴﺎﹰ ﻗﺒﻞ ﺃﻥ ﻳﺪﻭﻥ ﺃﺧﲑﺍﹰ ﰲ ﺍﻟﺪﻳﻮﺍﻥ‪ ،‬ﻛﺨﱪ ﳏﻮﺭ )ﺥ‪.(4‬‬
‫ﺍﻵﻥ‪ ،‬ﻭﻗﺪ ﻭﻗﻔﻨﺎ ﻋﻠﻰ ﻣﺎ ﻳﻌﺘﺮﻱ ﻫﺬﻩ ﺍﻟﻘﻨﺎﺓ ﺍﻟﻨﻘﻠﻴﺔ ﺍﻟﺸﻔﻬﻴﺔ ﻣﻦ ﻋﻮﺍﺭﺽ‪ ،‬ﻓﻜﻴﻒ ﻧﺼﻤﻢ ﻣﻌﻴﺎﺭﺍﹰ ﻧﻘﻠﻴﺎ ﺻﻠﺒﺎﹰ ﻳﻔﻲ ﺑﻜﻞ‬
‫ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺸﺎﻓﻌﻲ ﰲ "ﺍﻟﺮﺳﺎﻟﺔ" ﻭﲟﻄﻠﺐ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﻠﻘﺎﺀ ﺑﲔ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻭﻳﺘﻼﰱ ﰲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻛﻞ ﻫﺬﻩ ﺍﶈﺎﺫﻳﺮ ؟‬
‫ﻭﲟﻌﲎ ﺁﺧﺮ‪ :‬ﻛﻴﻒ ﻧﻀﻤﻦ ﺃﻭ ﻧﺘﺤﻘﻖ ﻣﻦ ﺃﻥ ﺍﳋﱪ }ﺥ‪ {1‬ﺍﻟﺬﻱ ﺭﻭﺍﻩ ﺍﻟﺼﺤﺎﰊ ﺭﻗﻢ ‪ 1‬ﻫﻮ ﻓﻌﻼﹰ ﻣﻄﺎﺑﻖ ﻟﻠﺨﱪ }ﺥ{‬
‫ﺍﻟﺬﻱ ﻓﺎﻩ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺩﻭﻥ ﺯﻳﺎﺩﺓ ﺃﻭ ﻧﻘﺼﺎﻥ ﺃﻭ ﲢﺮﻳﻒ‪ ،‬ﻭﻫﻜﺬﺍ ﰲ ﺑﺎﻗﻲ ﺍﻟﻄﺒﻘﺎﺕ؟‬
‫ﻭﻇﺎﻫﺮ ﺃﻥ ﺃﺩﱏ ﻣﺎ ﳛﻘﻖ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻫﻮ ﺍﻟﻨﻤﻮﺫﺝ ﺍﻟﺮﻳﺎﺿﻴﺎﰐ ﺍﻟﺸﺠﺮﻱ ﺍﻟﺜﻨﻮﻱ‪ ،‬ﺍﳌﻌﺰﺯ ﰲ ﻛﻞ ﺍﻟﺮﻭﺍﺓ ﲞﺼﺎﺋﺼﻪ ﺍﳌﻌﺮﻭﻓﺔ‪،‬‬
‫ﻛﻤﺎ ﻫﻮ ﻣﻮﺿﺢ ﰲ ﺍﻟﻠﻮﺡ ﺭﻗﻢ ‪.3‬‬
‫ﻭﻭﺍﺿﺢ ﺃﻳﻀﺎﹰ ﻣﻦ ﺑﻨﻴﺔ ﻫﺬﺍ ﺍﳌﻌﻴﺎﺭ ﺃﻧﻪ ﻟﻴﺲ ﻓﺤﺴﺐ ﻳﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﳌﻄﺎﺑﻘﺔ ﺍﳋﱪﻳﺔ ﰲ ﺍﻟﻨﻘﻞ ﰲ ﻛﻞ ﻃﺒﻘﺔ ﻃﺒﻘﺔ ﻋﻠﻰ‬
‫ﺣﺪﺓ‪ ،‬ﻭﻳﺘﻼﰱ ﻛﻞ ﺍﻟﻨﻘﺎﺋﺺ ﺍﻟﱵ ﻋﺎﱏ ﻣﻨﻬﺎ ﺍﳌﻌﻴﺎﺭ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﺘﻘﻠﻴﺪﻱ‪ ،‬ﺑﻞ ﻫﻮ ﺻﺎﱀ ﳌﻌﺎﻳﺮﺓ ﺃﻱ ﺧﱪ ﺁﺧﺮ ﻣﻘﺎﺭﻧﺔ ﺑﻪ‪،‬‬
‫ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺑﻨﻴﺔ ﺫﻟﻚ ﺍﳋﱪ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﻧﻜﻮﻥ ﻗﺪ ﺣﺼﻠﻨﺎ ﻭﻷﻭﻝ ﻣﺮﺓ ﰲ ﺗﺎﺭﻳﺦ ﻋﻠﻢ ﺍﳊﺪﻳﺚ ﻋﻠﻰ ﻣﻌﻴﺎﺭ ﻣﻮﺿﻮﻋﻲ ﻧﻘﻴﺲ ﺑﻪ ﺍﻟﻮﺛﻮﻗﻴﺔ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺀ‬
‫ﰲ ﺍﻟﻨﻘﻞ ﺃﺛﻨﺎﺀ ﺗﻨﻘﻞ ﺃﻱ ﺧﱪ ﺷﻔﻬﻴﺎﹰ ﻣﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺇﱃ ﻋﺼﺮ ﺍﻟﺘﺪﻭﻳﻦ‪ ،‬ﲤﺎﻣﺎﹰ ﻛﻤﺎ ﻧﻔﻌﻞ ﺑﺎﻟﻜﻴﻠﻮﺟﺮﺍﻡ‬
‫ﻟﻘﻴﺎﺱ ﺍﳌﻮﺯﻭﻧﺎﺕ‪ ،‬ﻭﺑﺎﳌﺘﺮ ﻟﻘﻴﺎﺱ ﺍﻷﻃﻮﺍﻝ‪...‬ﺍﱁ‪.‬‬
‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﺃﻥ ﺍﳌﻌﻴﺎﺭ ﻻ ﻳﻘﻴﺲ ﺩﺭﺟﺔ ﻭﺛﻮﻗﻴﺔ ﺍﻟﺮﻭﺍﺓ ﺍﳌﺘﻔﺮﺩﻳﻦ‪ ،‬ﻷﻥ ﻫﺆﻻﺀ ﻛﻠﻬﻢ ﺛﻘﺎﺕ ﻋﺪﻭﻝ ﻻ ﻣﻐﻤﺰ ﻭﻻ ﻣﻄﻌﻦ ﻓﻴﻬﻢ‬
‫ﺑﺎﺧﺘﻴﺎﺭ ﻣﺴﺒﻖ ﻣﻨﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻘﻴﺲ ﺩﺭﺟﺔ ﺧﻠﻮ ﺍﳋﱪ ﺫﺍﺗﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻌﺎﺭﺿﺔ ﻟﻠﺮﻭﺍﺓ ﻋﺸﻮﺍﺋﻴﺎﹰ ﺃﺛﻨﺎﺀ ﺭﻭﺍﻳﺘﻬﻢ ﻟﻠﺨﱪ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪24‬‬

‫ﻓﺎﳌﻌﻴﺎﺭ ﻟﻪ ﺗﻌﻠﻖ ﺑـ "ﺍﳋﱪ" ﺃﻭ ﺑـ "ﺍﻟﺮﺳﺎﻟﺔ" ﻛﻤﱳ ﻭﻟﻴﺲ ﺑﺎﳌﺨﱪﻳﻦ ﺃﻱ‪ :‬ﺍﳊﻮﺍﻣﻞ‬

‫ﻭﻫﺬﺍ ﺟﺪﻳﺪ ﰲ ﺑﺎﺑﻪ‪ ،‬ﻷﻧﻪ ﻳﺘﻴﺢ ﻟﻨﺎ‪ ،‬ﻭﻷﻭﻝ ﻣﺮﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﺪﻳﺚ‪ ،‬ﻗﻴﺎﺱ ﺩﺭﺟﺔ ﺳﻼﻣﺔ ﺍﳋﱪ ﻣﻦ ﻛﻞ ﺧﻄﺄ ﳏﺘﻤﻞ ﰲ‬
‫ﺍﻟﻨﻘﻞ ﻣﻮﺿﻮﻋﻴﺎﹰ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺎ ﳛﻘﻖ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻭﺍﻟﺼﻼﺑﺔ ﺍﳌﻨﻬﺠﻴﺔ ﻟﻠﻤﻌﻴﺎﺭ‪ ،‬ﻷﻧﻪ ﻳﺄﺧﺬ ﰲ ﺍﳊﺴﺒﺎﻥ ﻛﻞ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻌﺸﻮﺍﺋﻴﺔ ﺍﻟﱵ ﳝﻜﻦ ﺃﻥ‬
‫ﺗﻌﺮﺽ ﻟﻠﺮﻭﺍﺓ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺃﻱ ﺧﱪ ﺣﻘﻖ ‪ % 100‬ﻣﻦ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﰲ ﻃﺒﻘﺘﻪ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﻳﺘﻄﻠﺐ ﺃﻥ ﻳﺮﻭﻳﻪ ‪ 16‬ﺭﺍﻭﻳﹰﺎ‬
‫ﻭﺃﻥ ﺗﺘﻄﺎﺑﻖ ﺭﻭﺍﻳﺘﻬﻢ ﲨﻴﻌﺎﹰ ﻛﺎﳊﺎﻓﺮ ﻋﻠﻰ ﺍﳊﺎﻓﺮ‪ ،‬ﻧﻘﻄﻊ ﲤﺎﻣﺎﹰ ﺑﻜﻮﻧﻪ ﻭﺍﺭﺩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺑﺎﳊﺮﻑ‪،‬‬
‫ﻛﻤﺎ ﻧﻄﻖ ﺑﻪ ﲤﺎﻣﺎﹰ‪.‬‬
‫ﻭﻇﺎﻫﺮ ﺃﻥ ﻛﻞ ﺧﱪ ﲢﻘﻘﺖ ﻓﻴﻪ ﺳﻼﻣﺔ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻌﻔﻮﻳﺔ ﺑﺎﺣﺘﻤﺎﻟﻴﺔ ﻓﻮﻕ ‪ % 50‬ﻓﻬﻮ ﻣﻌﺰﺯ ﲟﺎ ﻓﻴﻪ ﻛﻔﺎﻳﺔ ﻟﻀﻤﺎﻥ‬
‫ﺳﻼﻣﺘﻪ ﰲ ﺍﻟﻨﻘﻞ ﺑﺎﺣﺘﻤﺎﻟﻴﺔ ﻛﺒﲑﺓ ﲝﺴﺐ ﺩﻧﻮ ﺩﺭﺟﺔ ﺳﻼﻣﺘﻪ ﻣﻦ ﺣﺎﺟﺰ ‪.% 100‬‬

‫]‪‚è‚¢]…^éÃÛÖê†Ö]‚ßÖ‬‬
‫ﺃ‪ .‬ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫ﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ ‪:282‬‬
‫‪‬ﻭ‪‬ﺍﺳ‪‬ﺘ‪‬ﺸ‪‬ﻬِﺪ‪‬ﻭﺍﹾ ﺷ‪‬ﻬِﻴﺪ‪‬ﻳ‪‬ﻦِ ﻣﻦ ﺭ‪‬ﺟ‪‬ﺎﻟِﻜﹸﻢ‪ ‬ﻓﹶﺈِﻥ ﻟﱠﻢ‪ ‬ﻳ‪‬ﻜﹸﻮﻧ‪‬ﺎ ﺭ‪‬ﺟ‪‬ﻠﹶﻴ‪‬ﻦِ ﻓﹶﺮ‪‬ﺟ‪‬ﻞﹲ ﻭ‪‬ﺍﻣ‪‬ﺮ‪‬ﺃﹶﺗ‪‬ﺎﻥِ ﻣِﻤ‪‬ﻦ ﺗ‪‬ﺮ‪‬ﺿ‪‬ﻮ‪‬ﻥﹶ ﻣِﻦ‪ ‬ﺍﻟﺸ‪‬ﻬ‪‬ﺪ‪‬ﺍﺀ ﺃﹶﻥ‬
‫ﺗ‪‬ﻀِﻞﱠ ﺇﹾﺣ‪‬ﺪ‪‬ﺍﻫ‪‬ﻤ‪‬ﺎ ﻓﹶﺘ‪‬ﺬﹶﻛﱢﺮ‪ ‬ﺇِﺣ‪‬ﺪ‪‬ﺍﻫ‪‬ﻤ‪‬ﺎ ﺍﻷُﺧ‪‬ﺮ‪‬ﻯ‪‬‬

‫ﻭﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ ‪:95‬‬

‫‪‬ﻳ‪‬ﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﻻﹶ ﺗ‪‬ﻘﹾﺘ‪‬ﻠﹸﻮﺍﹾ ﺍﻟﺼ‪‬ﻴ‪‬ﺪ‪ ‬ﻭ‪‬ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺣ‪‬ﺮ‪‬ﻡ‪ ‬ﻭ‪‬ﻣ‪‬ﻦ ﻗﹶﺘ‪‬ﻠﹶﻪ‪ ‬ﻣِﻨﻜﹸﻢ ﻣ‪‬ﺘ‪‬ﻌ‪‬ﻤ‪‬ﺪ‪‬ﺍ ﻓﹶﺠ‪‬ﺰ‪‬ﺍﺀ ﻣ‪‬ﺜﹾﻞﹸ ﻣ‪‬ﺎ ﻗﹶﺘ‪‬ﻞﹶ ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﻌ‪‬ﻢِ ﻳ‪‬ﺤ‪‬ﻜﹸﻢ‪ ‬ﺑِﻪِ‬
‫ﺫﹶﻭ‪‬ﺍ ﻋ‪‬ﺪ‪‬ﻝٍ ﻣ‪‬ﻨﻜﹸﻢ‪‬‬

‫ﻭﻛﺬﻟﻚ ﰲ ﻧﻔﺲ ﺍﻟﺴﻮﺭﺓ‪ ،‬ﺍﻵﻳﺎﺕ ‪:108 – 106‬‬

‫‪‬ﻳِﺎ ﺃﹶﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺁﻣ‪‬ﻨ‪‬ﻮﺍﹾ ﺷ‪‬ﻬ‪‬ﺎﺩ‪‬ﺓﹸ ﺑ‪‬ﻴ‪‬ﻨِﻜﹸﻢ‪ ‬ﺇِﺫﹶﺍ ﺣ‪‬ﻀ‪‬ﺮ‪ ‬ﺃﹶﺣ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪ ‬ﺣِﻴﻦ‪ ‬ﺍﻟﹾﻮ‪‬ﺻِﻴ‪‬ﺔِ ﺍﺛﹾﻨ‪‬ﺎﻥِ ﺫﹶﻭ‪‬ﺍ ﻋ‪‬ﺪ‪‬ﻝٍ ﻣ‪‬ﻨﻜﹸﻢ‪ ‬ﺃﹶ ‪‬ﻭ‬
‫ﺁﺧ‪‬ﺮ‪‬ﺍﻥِ ﻣِﻦ‪ ‬ﻏﹶﻴ‪‬ﺮِﻛﹸﻢ‪ ‬ﺇِﻥﹾ ﺃﹶﻧﺘ‪‬ﻢ‪ ‬ﺿ‪‬ﺮ‪‬ﺑ‪‬ﺘ‪‬ﻢ‪ ‬ﻓِﻲ ﺍﻷَﺭ‪‬ﺽِ ﻓﹶﺄﹶﺻ‪‬ﺎﺑ‪‬ﺘ‪‬ﻜﹸﻢ ﻣ‪‬ﺼِﻴﺒ‪‬ﺔﹸ ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕِ ﺗ‪‬ﺤ‪‬ﺒِﺴ‪‬ﻮﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻣِﻦ ﺑ‪‬ﻌ‪‬ﺪِ ﺍﻟﺼ‪‬ﻼﹶﺓِ‬
‫ﻓﹶﻴ‪‬ﻘﹾﺴِﻤ‪‬ﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﺇِﻥِ ﺍﺭ‪‬ﺗ‪‬ﺒ‪‬ﺘ‪‬ﻢ‪ ‬ﻻﹶ ﻧ‪‬ﺸ‪‬ﺘ‪‬ﺮِﻱ ﺑِﻪِ ﺛﹶﻤ‪‬ﻨ‪‬ﺎ ﻭ‪‬ﻟﹶﻮ‪ ‬ﻛﹶﺎﻥﹶ ﺫﹶﺍ ﻗﹸﺮ‪‬ﺑ‪‬ﻰ ﻭ‪‬ﻻﹶ ﻧ‪‬ﻜﹾﺘ‪‬ﻢ‪ ‬ﺷ‪‬ﻬ‪‬ﺎﺩ‪‬ﺓﹶ ﺍﻟﻠﱠﻪِ ﺇِﻧ‪‬ﺎ ﺇِﺫﹰﺍ ﻟﱠﻤِﻦ‪ ‬ﺍﻵﺛِﻤِﻴﻦ‪‬‬
‫)‪ (106‬ﻓﹶﺈِﻥﹾ ﻋ‪‬ﺜِﺮ‪ ‬ﻋ‪‬ﻠﹶﻰ ﺃﹶﻧ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﺍﺳ‪‬ﺘ‪‬ﺤ‪‬ﻘﱠﺎ ﺇِﺛﹾﻤ‪‬ﺎ ﻓﹶﺂﺧ‪‬ﺮ‪‬ﺍﻥِ ﻳِﻘﹸﻮﻣ‪‬ﺎﻥﹸ ﻣ‪‬ﻘﹶﺎﻣ‪‬ﻬ‪‬ﻤ‪‬ﺎ ﻣِﻦ‪ ‬ﺍﻟﱠﺬِﻳﻦ‪ ‬ﺍﺳ‪‬ﺘ‪‬ﺤ‪‬ﻖ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻢ‪ ‬ﺍﻷَﻭ‪‬ﻟﹶﻴ‪‬ﺎﻥِ‬
‫ﻓﹶﻴ‪‬ﻘﹾﺴِﻤ‪‬ﺎﻥِ ﺑِﺎﻟﻠﱠﻪِ ﻟﹶﺸ‪‬ﻬ‪‬ﺎﺩ‪‬ﺗ‪‬ﻨ‪‬ﺎ ﺃﹶﺣ‪‬ﻖ‪ ‬ﻣِﻦ ﺷ‪‬ﻬ‪‬ﺎﺩ‪‬ﺗِﻬِﻤ‪‬ﺎ ﻭ‪‬ﻣ‪‬ﺎ ﺍﻋ‪‬ﺘ‪‬ﺪ‪‬ﻳ‪‬ﻨ‪‬ﺎ ﺇِﻧ‪‬ﺎ ﺇِﺫﹰﺍ ﻟﱠﻤِﻦ‪ ‬ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦ‪ (107) ‬ﺫﹶﻟِﻚ‪ ‬ﺃﹶﺩ‪‬ﻧ‪‬ﻰ ﺃﹶﻥ‬
‫ﻳ‪‬ﺄﹾﺗ‪‬ﻮﺍﹾ ﺑِﺎﻟﺸ‪‬ﻬ‪‬ﺎﺩ‪‬ﺓِ ﻋ‪‬ﻠﹶﻰ ﻭ‪‬ﺟ‪‬ﻬِﻬ‪‬ﺎ ﺃﹶﻭ‪ ‬ﻳ‪‬ﺨ‪‬ﺎﻓﹸﻮﺍﹾ ﺃﹶﻥ ﺗ‪‬ﺮ‪‬ﺩ‪ ‬ﺃﹶﻳ‪‬ﻤ‪‬ﺎﻥﹲ ﺑ‪‬ﻌ‪‬ﺪ‪ ‬ﺃﹶﻳ‪‬ﻤ‪‬ﺎﻧِﻬِﻢ‪ ‬ﻭ‪‬ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍﻟﻠﱠﻪ‪ ‬ﻭ‪‬ﺍﺳ‪‬ﻤ‪‬ﻌ‪‬ﻮﺍﹾ ﻭ‪‬ﺍﻟﻠﱠﻪ‪ ‬ﻻﹶ ﻳ‪‬ﻬ‪‬ﺪِﻱ‬
‫ﺍﻟﹾﻘﹶﻮ‪‬ﻡ‪ ‬ﺍﻟﹾﻔﹶﺎﺳِﻘِﻴﻦ‪(108) ‬‬

‫ﻭﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‪ ،‬ﺍﻵﻳﺔ ‪:2‬‬

‫‪‬ﻓﹶﺈِﺫﹶﺍ ﺑ‪‬ﻠﹶﻐ‪‬ﻦ‪ ‬ﺃﹶﺟ‪‬ﻠﹶﻬ‪‬ﻦ‪ ‬ﻓﹶﺄﹶﻣ‪‬ﺴِﻜﹸﻮﻫ‪‬ﻦ‪ ‬ﺑِﻤ‪‬ﻌ‪‬ﺮ‪‬ﻭﻑٍ ﺃﹶﻭ‪ ‬ﻓﹶﺎﺭِﻗﹸﻮﻫ‪‬ﻦ‪ ‬ﺑِﻤ‪‬ﻌ‪‬ﺮ‪‬ﻭﻑٍ ﻭ‪‬ﺃﹶﺷ‪‬ﻬِﺪ‪‬ﻭﺍ ﺫﹶﻭ‪‬ﻱ‪ ‬ﻋ‪‬ﺪ‪‬ﻝٍ ﻣ‪‬ﻨﻜﹸﻢ‪ ‬ﻭ‪‬ﺃﹶﻗِﻴﻤ‪‬ﻮﺍ‬
‫ﺍﻟﺸ‪‬ﻬ‪‬ﺎﺩ‪‬ﺓﹶ ﻟِﻠﱠﻪِ ﺫﹶﻟِﻜﹸﻢ‪ ‬ﻳ‪‬ﻮﻋ‪‬ﻆﹸ ﺑِﻪِ ﻣ‪‬ﻦ ﻛﹶﺎﻥﹶ ﻳ‪‬ﺆ‪‬ﻣِﻦ‪ ‬ﺑِﺎﻟﻠﱠﻪِ ﻭ‪‬ﺍﻟﹾﻴ‪‬ﻮ‪‬ﻡِ ﺍﻵﺧِﺮِ ﻭ‪‬ﻣ‪‬ﻦ ﻳ‪‬ﺘ‪‬ﻖِ ﺍﻟﻠﱠﻪ‪ ‬ﻳ‪‬ﺠ‪‬ﻌ‪‬ﻞ ﻟﱠﻪ‪ ‬ﻣ‪‬ﺨ‪‬ﺮ‪‬ﺟ‪‬ﺎ )‪(2‬‬
‫‪25‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻭﺟﺎﺀ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺍﻵﻳﺔ ‪:15‬‬

‫‪‬ﻭ‪‬ﺍﻟﻼﱠﺗِﻲ ﻳ‪‬ﺄﹾﺗِﻴﻦ‪ ‬ﺍﻟﹾﻔﹶﺎﺣِﺸ‪‬ﺔﹶ ﻣِﻦ ﻧ‪‬ﺴ‪‬ﺂﺋِﻜﹸﻢ‪ ‬ﻓﹶﺎﺳ‪‬ﺘ‪‬ﺸ‪‬ﻬِﺪ‪‬ﻭﺍﹾ ﻋ‪‬ﻠﹶﻴ‪‬ﻬِﻦ‪ ‬ﺃﹶﺭ‪‬ﺑ‪‬ﻌﺔﹰ ﻣ‪‬ﻨﻜﹸﻢ‪ ‬ﻓﹶﺈِﻥ ﺷ‪‬ﻬِﺪ‪‬ﻭﺍﹾ ﻓﹶﺄﹶﻣ‪‬ﺴِﻜﹸﻮﻫ‪‬ﻦ‪ ‬ﻓِﻲ ﺍﻟﹾﺒ‪‬ﻴ‪‬ﻮﺕِ‬
‫ﺣ‪‬ﺘ‪‬ﻰ‪ ‬ﻳ‪‬ﺘ‪‬ﻮ‪‬ﻓﱠﺎﻫ‪‬ﻦ‪ ‬ﺍﻟﹾﻤ‪‬ﻮ‪‬ﺕ‪ ‬ﺃﹶﻭ‪ ‬ﻳ‪‬ﺠ‪‬ﻌ‪‬ﻞﹶ ﺍﻟﻠﱠﻪ‪ ‬ﻟﹶﻬ‪‬ﻦ‪ ‬ﺳ‪‬ﺒِﻴﻼﹰ )‪(15‬‬

‫ﻻﺣﻆ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺃﻥ ﻋﺪﻡ ﻣﺴﺎﻭﺍﺓ "ﺧﱪ ﺍﻟﻮﺍﺣﺪ" ﺑـ "ﺍﻟﺸﻬﺎﺩﺓ"‪ ،‬ﱂ ﻳﻜﻦ ﻟﻪ ﻣﻦ ﻣﺴﻮﻍ ﺷﺮﻋﻲ ﺻﻠﺐ ﺳﻮﻯ ﺍﺧﺘﻴﺎﺭ ﺍﶈﺪﺛﲔ ﻟﺬﻟﻚ‪،‬‬
‫ﻭﻣﻌﻬﻢ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻬﻢ ﺍﷲ‪ ،‬ﻭﻫﻮ ﻣﺎ ﺳﻴﺼﻴﺐ ﺍﳊﻘﻞ ﻻﺣﻘﺎﹰ ﰲ ﻣﻘﺘﻞ ﻷﻧﻪ ﺟﻌﻞ ﺍﳌﻨﻔﺮﺩﺍﺕ ﻭﻫﻲ ﻫﺸﺔ ﺑﻨﻴﻮﻳﺎﹰ ﻟﺘﻄﺮﻕ‬
‫ﺍﺣﺘﻤﺎﻝ ﺍﳋﻄﺄ ﻋﻠﻰ ﺍﳊﻮﺍﻣﻞ‪ ،‬ﻣﻘﻴﺎﺳﺎﹰ ﻟﻠﻮﺛﺎﻗﺔ ﻭﻫﻲ ﱂ ﺗﻜﻦ ﻛﺬﻟﻚ ﻻ ﻋﺮﻓﺎﹰ ﻭﻻ ﺷﺮﻋﺎﹰ‪.‬‬
‫ﻭﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﺍﻹﺷﻬﺎﺩ ﺇﳕﺎ ﻫﻮ ﺑﻌﺪﻟﲔ ﰲ ﻛﻞ ﻫﺬﻩ ﺍﳌﻮﺍﻃﻦ ﻋﺪﺍ ﰲ "ﺍﻟﺰﻧﺎ" ﻓﻘﺪ ﺫﻛﺮ ﺃﺭﺑﻌﺔ‪ ،‬ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﻢ ﺿﺮﻭﺭﺓ ﺗﻮﻓﺮ‬
‫ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﻷﻥ ﺍﻟﻌﺪﺩ ﻳﻔﻲ ﺑﺎﻟﻐﺮﺽ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﺍﺳﺘﺒﻌﺎﺩﺍ ﻟﻠﺘﻮﺍﻃﺆ ﻋﻠﻰ ﺍﻟﻜﺬﺏ‪.‬‬
‫ﻭﺛﺎﻟﺜﺎ‪ :‬ﺃﻥ ﻋﺪﻭﻝ ﺍﳊﺪﻳﺚ ﻫﻢ ﻋﺎﺩﺓ ﺃﻋﻠﻰ ﻣﺮﺗﺒﺔ ﰲ ﺍﻟﻮﺛﺎﻗﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻣﻦ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﺪﻭﻝ ﺍﳌﻈﻨﻮﻥ ‪‬ﻢ ﺫﻟﻚ‪ ،‬ﻷﻥ‬
‫ﺍﶈﺪﺛﲔ ﺧﱪﻭﺍ ﻭﺳﱪﺕ ﺳﲑﻫﻢ ﻭﻓﺘﺸﺖ ﻣﻦ ﻃﺮﻑ ﻣﺘﺨﺼﺼﲔ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﺏ‪ .‬ﺍﻷﺛﺮ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻴﺘﺠﺮﺃ ﺃﺣﺪ ﻋﻠﻰ ﺍﻓﺘﺮﺍﺀ ﺧﱪ ﻭﻳﻨﺴﺒﻪ ‪‬ﺘﺎﻧﺎﹰ ﻭﺯﻭﺭﺍﹰ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻫﻮ ﺣﻲ ﻳﺮﺯﻕ‪ ،‬ﻷﻧﻪ‬
‫ﺳﻴﻜﺬﺑﻪ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺮﺳﻮﻝ ﻧﻔﺴﻪ‪ .‬ﻓﺎﻟﺮﺳﻮﻝ ﻳﻌﺘﱪ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻀﻤﲏ ﻟﻜﻞ ﻣﻦ ﺭﻭﻯ ﻋﻨﻪ ﰲ ﺣﻴﺎﺗﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪,‬‬
‫ﺕ‪ .‬ﺍﻷﺛﺮ ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‬
‫ﺃﺧﺮﺝ ﺃﺑﻮ ﺩﺍﻭﺩ ﰲ ﺍﻟﺴﻨﻦ‪ ،‬ﰲ ﻛﺘﺎﺏ ”ﺍﻟﻔﺮﺍﺋﺾ“ ﺍﳋﱪ ﺭﻗﻢ ‪ 2507‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴﺔ‪ ،‬ﻭﻣﺎﻟﻚ ﰲ ”ﺍﳌﻮﻃﺄ“‬
‫ﺍﳋﱪ ﺭﻗﻢ‪ 953 :‬ﻓﻘﺎﻝ ﺃﺑﻮ ﺩﺍﻭﺩ‪:‬‬
‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺍﻟﹾﻘﹶﻌ‪‬ﻨ‪‬ﺒِﻲ‪} ‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﻗﻌﻨﺐ ﺍﳌﺪﱐ ﺍﻟﺒﺼﺮﻱ )ﺕ‪ 221 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻣ‪‬ﺎِﻟﻚٍ }ﺑﻦ ﺃﻧﺲ‬
‫ﺍﻷﺻﺒﺤﻲ ﺍﳌﺪﱐ )ﺕ‪ 179 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦِ ﺍﺑ‪‬ﻦِ ﺷِﻬ‪‬ﺎﺏٍ }ﳏﻤﺪ ﺑﻦ ﻣﺴﻠﻢ ﺑﻦ ﺷﻬﺎﺏ ﺍﻟﺰﻫﺮﻱ ﺍﳌﺪﱐ )ﺕ‪ 124 :‬ﻫـ(‬
‫ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ{‪ ،‬ﻋ‪‬ﻦ‪ ‬ﻋ‪‬ﺜﹾﻤ‪‬ﺎﻥﹶ ﺑ‪‬ﻦِ ﺇِﺳ‪‬ﺤ‪‬ﻖ‪ ‬ﺑ‪‬ﻦِ ﺧ‪‬ﺮ‪‬ﺷ‪‬ﺔ }ﺍﻟﻌﺎﻣﺮﻱ ﺍﳌﺪﱐ )ﺻﻐﺎﺭ ﺍﻟﺘﺎﺑﻌﲔ{‪ ،‬ﱂ ﻳﻮﺛﻘﻪ ﺳﻮﻯ ﺍﺑﻦ ﻣﻌﲔ ﻭﻫﻮ ﻟﻴﺲ ﻣﻦ‬
‫ﺼﺔﹶ ﺑ‪‬ﻦِ ﺫﹸﺅ‪‬ﻳ‪‬ﺐٍ }ﺍﳌﺪﱐ ﰒ ﺍﻟﺸﺎﻣﻲ )ﺕ‪ 86 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{‪ ،‬ﺃﹶﻧ‪‬ﻪ‪ ‬ﻗﹶﺎﻝﹶ ﺟ‪‬ﺎﺀَﺕِ ﺍﻟﹾﺠ‪‬ﺪ‪‬ﺓﹸ ﺇِﻟﹶﻰ ﺃﹶﺑِﻲ ﺑ‪‬ﻜﹾﺮٍ‬ ‫ﻣﻌﺎﺻﺮﻳﻪ{‪ َ ،‬ﻋ‪‬ﻦ‪ ‬ﻗﹶﺒِﻴ ‪‬‬
‫ﺴﺄﹶﻟﹸﻪ‪ ‬ﻣِﲑ‪‬ﺍﺛﹶﻬ‪‬ﺎ ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻣ‪‬ﺎ ﹶﻟﻚِ ﻓِﻲ ﻛِﺘ‪‬ﺎﺏِ ﺍﻟﻠﱠﻪِ ﺗ‪‬ﻌ‪‬ﺎﻟﹶﻰ ﺷ‪‬ﻲ‪‬ﺀٌ ﻭ‪‬ﻣ‪‬ﺎ ﻋ‪‬ﻠِﻤ‪‬ﺖ‪ ‬ﻟﹶﻚِ ﻓِﻲ ﺳ‪‬ﻨ‪‬ﺔِ ﻧ‪‬ﺒِﻲ‪ ‬ﺍﻟﻠﱠﻪِ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺷ‪‬ﻴ‪‬ﺌﹰﺎ‬
‫ﺍﻟﺼ‪‬ﺪ‪‬ﻳﻖِ ﺗ‪ ‬‬
‫ﺴﺄﹶﻝﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﺍﻟﹾﻤ‪‬ﻐِﲑ‪‬ﺓﹸ ﺑ‪‬ﻦ‪ ‬ﺷ‪‬ﻌ‪‬ﺒ‪‬ﺔ }ﺍﻟﺜﻘﻔﻲ ﺍﻟﻜﻮﰲ )ﺕ‪ 50 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{َ‪ :‬ﺣ‪‬ﻀ‪‬ﺮ‪‬ﺕ‪‬‬ ‫ﻓﹶﺎﺭ‪‬ﺟِﻌِﻲ ﺣ‪‬ﺘ‪‬ﻰ ﺃﹶﺳ‪‬ﺄﹶﻝﹶ ﺍﻟﻨ‪‬ﺎﺱ‪ .‬ﻓﹶ ‪‬‬
‫ﺭ‪‬ﺳ‪‬ﻮﻝﹶ ﺍﻟﻠﱠﻪِ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﹶﻋ‪‬ﻄﹶﺎﻫ‪‬ﺎ ﺍﻟﺴ‪‬ﺪ‪‬ﺱ‪.‬‬
‫ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮٍ‪ :‬ﻫ‪‬ﻞﹾ ﻣ‪ ‬ﻌﻚ‪ ‬ﻏﹶﻴ‪‬ﺮ‪‬ﻙ ؟َ‬
‫ﻓﹶﻘﹶﺎﻡ‪ ‬ﻣ‪‬ﺤ‪‬ﻤ‪‬ﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻣ‪‬ﺴ‪‬ﻠﹶﻤ‪‬ﺔ }ﺑﻦ ﺳﻠﻤﺔ ﺍﳊﺎﺭﺛﻲ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺪﱐﹶ }ﺕ‪ 43 :‬ﻫـ( ﻓﹶﻘﹶﺎﻝﹶ ﻣِﺜﹾﻞﹶ ﻣ‪‬ﺎ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤ‪‬ﻐِﲑ‪‬ﺓﹸ ﺍﺑ‪‬ﻦ‪ ‬ﺷ‪‬ﻌ‪‬ﺒ‪‬ﺔﹶ‬
‫ﹶﻓﺄﹶﻧ‪‬ﻔﹶﺬﹶﻩ‪ ‬ﹶﻟﻬ‪‬ﺎ ﺃﹶﺑ‪‬ﻮ ﺑ‪‬ﻜﹾﺮٍ‪.‬‬
‫ﺙ‪ .‬ﺍﻷﺛﺮ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‬
‫ﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻟﺼﺤﻴﺢ‪ ،‬ﰲ ﻛﺘﺎﺏ ”ﺍﻻﺳﺘﺌﺬﺍﻥ“ﺍﳋﱪ ﺭﻗﻢ ‪ 5776‬ﺑﺘﺮﻗﻴﻢ ﺍﻟﻌﺎﳌﻴﺔ ﻓﻘﺎﻝ‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪26‬‬

‫ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻋ‪‬ﻠِﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻋ‪‬ﺒ‪‬ﺪ ِﺍﻟﻠﱠﻪِ }ﻫﻮ ﺍﺑﻦ ﺍﳌﺪﻳﲏ )ﺕ‪ 134 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺇﻣﺎﻡ{ ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﺳ‪‬ﻔﹾﻴ‪‬ﺎﻥﹸ }ﻫﻮ ﺍﺑﻦ ﻋﻴﻴﻨﺔ )ﺕ‪198 :‬‬
‫ﻫـ( ﻭﻫﻮ ﺛﻘﺔ ﺣﺎﻓﻆ ﺗﻐﲑ ﺑﺂﺧﺮﺓ ﻗﺪ ﻳﺪﻟﺲ ﻋﻦ ﺍﻟﺜﻘﺎﺕ{‪ ،‬ﺣ‪‬ﺪ‪‬ﺛﹶﻨ‪‬ﺎ ﻳ‪‬ﺰِﻳﺪ‪ ‬ﺑ‪‬ﻦ‪ ‬ﺧﺼ‪‬ﻴ‪‬ﻔﹶﺔﹶ } ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻜﻨﺪﻱ ﺍﳌﺪﱐ )ﺻﻐﺮﻯ‬
‫ﺍﻷﺗﺒﺎﻉ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺑ‪‬ﺴ‪‬ﺮِ ﺑ‪‬ﻦِ ﺳ‪‬ﻌِﻴﺪٍ }ﻣﻮﱃ ﺍﳊﻀﺮﻣﻲ ﺍﳌﺪﱐ )ﺕ‪ 100 :‬ﻫـ( ﻭﻫﻮ ﺛﻘﺔ{‪ ،‬ﻋ‪‬ﻦ‪ ‬ﺃﹶﺑِﻲ ﺳ‪‬ﻌِﻴﺪٍ ﺍﻟﹾﺨ‪‬ﺪ‪‬ﺭِﻱ‪} ‬ﻫﻮ‬
‫ﺍﻟﺼﺤﺎﰊ‪ :‬ﺳﻌﺪ ﺑﻦ ﻣﺎﻟﻚ ﺍﻷﻧﺼﺎﺭﻱ ﺍﳌﺪﱐ )ﺕ‪ 74 :‬ﻫـ(‪ ،‬ﻗﹶﺎﻝﹶ‪:‬‬
‫ﻛﹸﻨ‪‬ﺖ‪ ‬ﻓِﻲ ‪‬ﻣﺠ‪‬ﻠِﺲٍ ﻣِﻦ‪ ‬ﻣﺠ‪‬ﺎﻟِﺲِ ﺍﻷ‪‬ﻧﺼ‪‬ﺎﺭِ ِﺇﺫﹾ ﺟ‪‬ﺎﺀَ ﺃﹶﺑ‪‬ﻮ ﻣ‪‬ﻮﺳ‪‬ﻰ }ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻗﻴﺲ ﺍﻷﺷﻌﺮﻱ ﺍﳌﺪﱐ )ﺕ‪ 50 :‬ﻫـ( ﻭﻫﻮ ﺻﺤﺎﰊ{‬
‫ﻛﹶﺄﹶﻧ‪‬ﻪ‪ ‬ﻣ‪‬ﺬﹾﻋ‪‬ﻮﺭ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﺍﺳ‪‬ﺘ‪‬ﺄﹾﺫﹶﻧ‪‬ﺖ‪ ‬ﻋ‪‬ﻠﹶﻰ ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺛﹶﻼﺛﹰﺎ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﺆ‪‬ﺫﹶﻥﹾ ﻟِﻲ ﻓﹶﺮ‪‬ﺟ‪‬ﻌ‪‬ﺖ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ ﻣ‪‬ﺎ ﻣ‪‬ﻨ‪ ‬ﻌﻚ‪ ‬؟ ﻗﹸﻠﹾﺖ‪ :‬ﺍﺳ‪‬ﺘ‪‬ﺄﹾﺫﹶﻧ‪‬ﺖ‪ ‬ﺛﹶﻼﺛﹰﺎ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪‬ﺆ‪‬ﺫﹶﻥﹾ ﻟِﻲ‬
‫ﻓﹶﺮ‪‬ﺟ‪‬ﻌ‪‬ﺖ‪ ‬ﻭ‪‬ﻗﹶﺎﻝﹶ ﺭ‪‬ﺳ‪‬ﻮﻝﹸ ﺍﻟﻠﱠﻪِ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﺇِﺫﹶﺍ ﺍﺳ‪‬ﺘ‪‬ﺄﹾﺫﹶﻥﹶ ﺃﹶﺣ‪‬ﺪ‪‬ﻛﹸﻢ‪ ‬ﺛﹶﻼﺛﹰﺎ ﻓﹶﻠﹶﻢ‪ ‬ﻳ‪ ‬ﺆﺫﹶﻥﹾ ﻟﹶﻪ‪ ‬ﻓﹶﻠﹾﻴ‪‬ﺮ‪‬ﺟِﻊ‪ ‬ﻓﹶﻘﹶﺎﻝﹶ‪ :‬ﻭ‪‬ﺍﻟﻠﱠﻪِ ﻟﹶﺘ‪‬ﻘِﻴﻤ‪‬ﻦ‪ ‬ﻋ‪‬ﻠﹶﻴ‪‬ﻪِ ﺑِﺒ‪‬ﻴ‪‬ﻨ‪‬ﺔٍ‬
‫ﺃﹶﻣِﻨ‪‬ﻜﹸﻢ‪ ‬ﺃﹶﺣ‪‬ﺪ‪ ‬ﺳ‪‬ﻤِﻌ‪‬ﻪ‪ ‬ﻣِﻦ‪ ‬ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﹶﻘﹶﺎﻝﹶ ﺃﹸﺑ‪‬ﻲ‪ ‬ﺑ‪‬ﻦ‪ ‬ﻛﹶﻌ‪‬ﺐٍ ﻭ‪‬ﺍﻟﻠﱠﻪِ ﻻ ﻳ‪‬ﻘﹸﻮﻡ‪ ‬ﻣ‪ ‬ﻌﻚ‪ ‬ﺇِﻻ ﺃﹶﺻ‪‬ﻐ‪‬ﺮ‪ ‬ﺍﻟﹾﻘﹶﻮ‪‬ﻡِ ﻓﹶﻜﹸﻨ‪‬ﺖ‪ ‬ﺃﹶﺻ‪‬ﻐ‪‬ﺮ‪ ‬ﺍﻟﹾﻘﹶﻮ‪‬ﻡِ‬
‫ﻓﹶﻘﹸﻤ‪‬ﺖ‪ ‬ﻣ‪‬ﻌ‪‬ﻪ‪ ‬ﻓﹶﺄﹶﺧ‪‬ﺒ‪‬ﺮ‪‬ﺕ‪ ‬ﻋ‪‬ﻤ‪‬ﺮ‪ ‬ﺃﹶﻥﱠ ﺍﻟﻨ‪‬ﺒِﻲ‪ ‬ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﹶﺎﻝﹶ ﺫﹶﻟِﻚ‪.‬‬
‫ﺝ‪ .‬ﻣﻦ ﺍﺷﺘﺮﻁ ﺍﻟﺘﻌﺰﻳﺰ ﰲ ﻗﺒﻮﻝ ﺍﻷﺧﺒﺎﺭ؟‬
‫ﺃﻭﻝ ﻣﻦ ﻧﻘﻞ ﻋﻨﻪ ﺍﺷﺘﺮﺍﻁ ﺍﻟﺘﻌﺰﻳﺰ ﰲ ﺍﻷﺧﺒﺎﺭ‪ :‬ﺃﺑﻮ ﻋﻠﻲ ﳏﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﳉﺒﺎﺋﻲ )ﺕ‪ 303 :‬ﻫـ( ﻣﻦ ﺍﳌﻌﺘﺰﻟﺔ‬
‫ﺍﻟﺬﻱ ﺃﺛﺮ ﻋﻨﻪ ﻗﻮﻟﻪ‪:‬‬
‫ﻻ ﻳﻘﺒﻞ ﺍﳋﱪ ﺇﺫﺍ ﺭﻭﺍﻩ ﺍﻟﻌﺪﻝ ﺇﻻ ﺇﺫﺍ ﺍﻧﻀﻢ ﺇﻟﻴﻪ ﺧﱪ ﻋﺪﻝ ﺁﺧﺮ ﺃﻭ ﻋﻀﺪﻩ ﻣﻮﺍﻓﻘﺔ ﻇﺎﻫﺮ ﺍﻟﻜﺘﺎﺏ ﺃﻭ ﻇﺎﻫﺮ ﺧﱪ ﺁﺧﺮ ﺃﻭ ﻳﻜﻮﻥ ﻣﻨﺘﺸﺮﺍ‬
‫ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻭ ﻋﻤﻞ ﺑﻪ ﺑﻌﻀﻬﻢ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺣﺎﻣﺪ ﺍﻟﻐﺰﺍﱄ )ﺕ‪ 505 :‬ﻫـ( ﺇﻥ ﺭﻭﺍﻳﺔ ﺍﻟﻮﺍﺣﺪ ﺗﻘﺒﻞ ﻭﺇﻥ ﱂ ﺗﻘﺒﻞ ﺷﻬﺎﺩﺗﻪ ﺧﻼﻓﺎ ﻟﻠﺠﺒﺎﺋﻲ ﻭﲨﺎﻋﺔ ﺣﻴﺚ ﺷﺮﻃﻮﺍ ﺍﻟﻌﺪﺩ‬
‫ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﺇﻻ ﻗﻮﻝ ﺭﺟﻠﲔ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﺍﻟﻮﺍﻗﻊ ﺻﺪﻕ ﻫﺬﺍ ﺍﳊﺪﺱ ﻋﻨﺪ ﺍﳉﺒﺎﺋﻲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻ ﻳﺸﻔﻊ ﻟﻪ ﲤﺎﻣﺎﹰ ﻣﺎﺩﺍﻡ ﱂ ﻳﺘﺒﻊ ﺣﺪﺳﻪ ﻫﺬﺍ ﲟﻨﻬﺞ‬
‫ﻳﺘﺤﻘﻖ ﻣﻨﻪ ﻣﻦ ﻭﺭﻭﺩ ﺃﺧﺒﺎﺭ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻤﻂ !‬
‫ﻟﻜﻦ‪ ،‬ﻛﻴﻒ ﻧﻠﻮﻣﻪ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﺄﻥ ﻣﻦ ﺍﶈﺪﺛﲔ ﺳﻴﻘﻌﻮﻥ ﰲ ﻣﺜﻞ ﺧﻄﺌﻪ ﺍﳌﻨﻬﺠﻲ ؟‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﳊﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ ‪:‬‬
‫ﻭﺍﻟﺼﺤﻴﺢ ﻣﻦ ﺍﳊﺪﻳﺚ ﻣﻨﻘﺴﻢ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﻗﺴﺎﻡ‪ ،‬ﲬﺴﺔ ﻣﺘﻔﻖ ﻋﻠﻴﻬﺎ ﻭﲬﺴﺔ ﻣﻨﻬﺎ ﳐﺘﻠﻒ ﻓﻴﻬﺎ‪ .‬ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ‪:‬‬
‫ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻭﻫﻮ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺼﺤﻴﺢ ‪ .‬ﻭﻣﺜﺎﻟﻪ‪:‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﻳﺮﻭﻳﻪ ﺍﻟﺼﺤﺎﰊ ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﻟﻪ ﺭﺍﻭﻳﺘﺎﺕ ﺛﻘﺘﺎﻥ‪ .‬ﰒ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﺍﻟﺘﺎﺑﻌﻲ‬
‫ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﺮﻭﺍﻳﺔ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻭﻟﻪ ﺭﺍﻭﻳﺘﺎﺕ ﺛﻘﺘﺎﻥ‪ ،‬ﰒ ﻳﺮﻭﻳﻪ ﻋﻨﻪ ﻣﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ ﺍﳊﺎﻓﻆ ﺍﳌﺘﻘﻦ ﺍﳌﺸﻬﻮﺭ‪ ،‬ﻭﻟﻪ ﺭﻭﺍﺓ ﺛﻘﺎﺕ ﻣﻦ‬
‫ﺍﻟﻄﺒﻘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ ،‬ﰒ ﻳﻜﻮﻥ ﺷﻴﺦ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭ ﻣﺴﻠﻢ ﺣﺎﻓﻈﺎﹰ ﻣﺘﻘﻨﺎﹰ ﻣﺸﻬﻮﺭﺍﹰ ﺑﺎﻟﻌﺪﺍﻟﺔ ﰲ ﺭﻭﺍﻳﺘﻪ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺼﺤﻴﺢ‪.‬‬
‫ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺮﻭﻳﺔ ‪‬ﺬﻩ ﺍﻟﺸﺮﻳﻄﺔ ﻻ ﻳﺒﻠﻎ ﻋﺪﺩﻫﺎ ﻋﺸﺮﺓ ﺁﻻﻑ ﺣﺪﻳﺚ!!‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﻟﻌﻤﺮﻱ‪ ،‬ﻟﻮ ﻛﺎﻥ ﺍﳊﺎﻛﻢ ﻗﺪ ﴰﺮ ﻋﻦ ﺳﺎﻋﺪ ﺍﳉﺪ ﻭﺷﻐﻞ ﻧﻔﺴﻪ ﺑﺘﺤﻘﻴﻘﻪ ﳍﻮ ﺍﳌﻌﻴﺎﺭ ﲝﺬﺍﻓﲑﻩ‪ ،‬ﻟﻜﻦ ﻳﻈﻬﺮ ﺃﻥ‬
‫ﻣﻨﻄﻖ ﺗﺼﻮﺭ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ‪ ،‬ﻻ ﻛﻤﺎ ﻫﻲ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﻏﻠﺐ ﻋﻠﻰ ﺗﻔﻜﲑ ﺍﳊﺎﻛﻢ ﻫﻨﺎ‪ ،‬ﻭﻫﻮ ﻳﺴﻄﺮ ﻣﺎ ﺳﻄﺮ‪،‬‬
‫ﻣﻦ ﺑﺎﺏ ﻓﻴﻮﺿﺎﺕ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﺘﺤﻘﻖ ﻣﻦ ﻭﻗﻮﻉ ﺍﻷﺷﻴﺎﺀ ﻓﻌﻼﹰ ﻛﻤﺎ ﲣﻴﻠﻬﺎ‪ ،‬ﺳﻮﺍﺀ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭ ﻣﺴﻠﻢ ﰲ‬
‫ﺻﺤﻴﺤﻴﻬﻤﺎ!‪.‬‬
‫ﻭﺳﻨﻜﺘﺸﻒ ﺑﺬﻫﻮﻝ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﺟﻢ ﺑﺎﻟﻐﻴﺐ ﺷﺎﺋﻊ ﺟﺪﺍﹰ ﻟﺪﻯ ﺍﳌﺘﺄﺧﺮﻳﻦ ﻣﻦ ﺍﶈﺪﺛﲔ‪.‬‬
‫‪27‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻭﻫﺬﺍ ﻣﺎ ﻳﻮﺿﺤﻪ ﺳﺆﺍﻝ ﻭﺭﺩ ﻋﻠﻰ ﺍﳊﺎﻓﻆ ﺃﰊ ﺍﻟﻔﻀﻞ ﳏﻤﺪ ﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﲞﺼﻮﺹ ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺮﺭﻩ ﺍﳊﺎﻛﻢ ﻫﻨﺎ‪،‬‬
‫ﻓﺄﺟﺎﺏ ﺩﺍﺣﻀﺎﹰ ﻟﻪ‪ ،‬ﲟﺎ ﻧﺼﻪ‪:‬‬
‫ﺇﻥ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻤﺎﹰ ﱂ ﻳﺸﺘﺮﻃﺎ ﻫﺬﺍ ﺍﻟﺸﺮﻁ ﻭﻻ ﻧﻘﻞ ﻋﻦ ﻭﺍﺣﺪ ﻣﻨﻬﻤﺎ ﺃﻧﻪ ﻗﺎﻝ ﺫﻟﻚ!‪ .‬ﻭﺍﳊﺎﻛﻢ ﻗﺪﺭ ﻫﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺷﺮﻁ ﳍﻤﺎ ﻫﺬﺍ‬
‫ﺍﻟﺸﺮﻁ ﻋﻠﻰ ﻣﺎ ﻇﻦ!‪ .‬ﻭﻟﻌﻤﺮﻱ! ﺇﻧﻪ ﺷﺮﻁ ﺣﺴﻦ ﻟﻮ ﻛﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﰲ ﻛﺘﺎﺑﻴﻬﻤﺎ ‪ ،‬ﺇﻻ ﺃﻧﺎ ﻭﺟﺪﻧﺎ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﺳﺴﻬﺎ ﺍﳊﺎﻛﻢ‬
‫ﻣﻨﺘﻘﺼﺔ ﻣﻦ ﺍﻟﻜﺘﺎﺑﲔ ﲨﻴﻌﺎﹰ‪ .‬ﻓﻤﻦ ﺫﻟﻚ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻥ ﺍﻟﺒﺨﺎﺭﻱ ﺃﺧﺮﺝ ﺣﺪﻳﺚ ﻗﻴﺲ ﺑﻦ ﺃﰊ ﺣﺎﺯﻡ‪ ،‬ﻋﻦ ﻣﺮﺩﺍﺱ ﺍﻷﺳﻠﻤﻲ‪:‬‬
‫"ﻳﺬﻫﺐ ﺍﻟﺼﺎﳊﻮﻥ ﺃﻭﻻﹰ ﻓﺄﻭﻝ‪....‬ﺍﳊﺪﻳﺚ" ﻭﻟﻴﺲ ﳌﺮﺩﺍﺱ ﺭﺍﻭ ﻏﲑ ﻗﻴﺲ! ‪ .‬ﻭﺃﺧﺮﺝ ﻫﻮ ﻭﻣﺴﻠﻢ ﺣﺪﻳﺚ ﺍﳌﺴﻴﺐ ﺑﻦ ﺣﺰﻥ ﰲ ﻭﻓﺎﺓ‬
‫ﺃﰊ ﻃﺎﻟﺐ ﻭﱂ ﻳﺮﻭ ﻋﻨﻪ ﻏﲑ ﺍﺑﻨﻪ ﺳﻌﻴﺪ!‪ .‬ﻭﺃﺧﺮﺝ ﺍﻟﺒﺨﺎﺭﻱ ﺣﺪﻳﺚ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﺗﻐﻠﺐ‪" :‬ﺇﱐ ﻷﻋﻄﻲ ﺍﻟﺮﺟﻞ‬
‫ﻭﺍﻟﺬﻱ ﺃﺩﻉ ﺃﺣﺐ ﺇﱄﹼ‪...‬ﺍﳊﺪﻳﺚ" ﻭﱂ ﻳﺮﻭ ﻋﻦ ﻋﻤﺮﻭ ﻏﲑ ﺍﳊﺴﻦ‪ .‬ﻫﺬﺍ ﰲ ﺃﺷﻴﺎﺀ ﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﺤﻮ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺴﻠﻢ ﻓﺈﻧﻪ ﺃﺧﺮﺝ ﺣﺪﻳﺚ ﺍﻷﻏﺮ ﺍﳌﺰﱐ‪" :‬ﺇﻧﻪ ﻟﻴﻐﺎﻥ ﻋﻠﻰ ﻗﻠﱯ" ﻭﱂ ﻳﺮﻭ ﻋﻨﻪ ﻏﲑ ﺃﰊ ﺑﺮﺩﺓ‪ .‬ﻭﺃﺧﺮﺝ ﺣﺪﻳﺚ ﺃﰊ ﺭﻓﺎﻋﺔ ﺍﻟﻌﺪﻭﻱ‬
‫ﻭﱂ ﻳﺮﻭ ﻋﻨﻪ ﻏﲑ ﲪﻴﺪ ﺑﻦ ﻫﻼﻝ ﺍﻟﻌﺪﻭﻱ ‪ ،(....)..‬ﻫﺬﺍ ﰲ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺍﻗﺘﺼﺮﻧﺎ ﻣﻨﻬﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻟﺘﻌﻠﻢ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ﺃﺳﺴﻬﺎ‬
‫)ﺍﳊﺎﻛﻢ( ﻣﻨﺘﻘﻀﺔ ﻻ ﺃﺻﻞ ﳍﺎ!‪.‬‬
‫ﻭﻟﻮ ﺍﺷﺘﻐﻠﻨﺎ ﺑﻨﻘﺾ ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﺍﻟﻮﺍﺣﺪ ﰲ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺃﺗﺒﺎﻋﻬﻢ ﻭﳌﻦ ﺭﻭﻯ ﻋﻨﻬﻢ ﺇﱃ ﻋﺼﺮ ﺍﻟﺸﻴﺨﲔ ﻷﺭﰉ ﻋﻠﻰ ﻛﺘﺎﺑﻪ ﺍﳌﺪﺧﻞ ﺃﲨﻊ ‪،‬‬
‫ﺇﻻ ﺃﻥ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻨﻘﺾ ﻛﻼﻡ ﺍﳊﺎﻛﻢ ﻻ ﻳﻔﻴﺪ ﻓﺎﺋﺪﺓ ﻭﻟﻪ ﰲ ﺳﺎﺋﺮ ﻛﺘﺒﻪ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻜﺜﲑ ﻋﻔﺎ ﺍﷲ ﻋﻨﺎ ﻭﻋﻨﻪ ‪.‬‬
‫ﻭﻗﺪ ﺗﺎﺑﻊ ﺍﳊﺎﻓﻆ ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﺎﺯﻣﻲ ﺃﺑﺎ ﺍﻟﻔﻀﻞ ﺍﳌﻘﺪﺳﻲ ﰲ ﻧﻘﺪﻩ ﻟﻠﺤﺎﻛﻢ ﻭﻭﺿﻊ ﺑﺎﺑﺎﹰ ﺑﻌﻨﻮﺍﻥ‪" :‬ﺃﻗﺴﺎﻡ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‬
‫ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﳊﺎﻛﻢ‪ ،‬ﻭﱂ ﻳﺼﺐ ﻓﻴﻬﺎ" ﺟﺎﺀ ﻓﻴﻪ ‪:‬‬
‫ﻭﱂ ﻳﺼﺐ ﰲ ﻗﺴﻢ ﻣﻦ ﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ‪ ،‬ﻭﺳﻨﺒﲔ ﺃﻭﻫﺎﻣﻪ ﻓﻴﻤﺎ ﺑﻌﺪ‪ .‬ﻭﺭﲟﺎ ﻟﻮ ﺭﻭﺟﻊ ﻭﻃﻮﻟﺐ ﺑﺎﻟﺪﻟﻴﻞ ﻭﻛﻠﻒ ﺍﻟﺒﺤﺚ ﻭﺍﻟﺴﱪ ﻋﻦ‬
‫ﳐﺎﺭﺝ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺨﺮﺟﺔ ﰲ ﺍﻟﻜﺘﺎﺑﲔ ﺑﺎﻻﺳﺘﻘﺮﺍﺀ ﻭﺗﺘﺒﻊ ﺍﻟﻄﺮﻕ ﻭﲨﻊ ﺍﻟﺘﺮﺍﺟﻢ ﻭﺍﳌﺸﺎﻳﺦ ﻭﺗﺄﻟﻴﻒ ﺍﻷﺑﻮﺍﺏ ﻻﺳﺘﻮﻋﺮ ﺍﻟﺴﺒﻴﻞ ﻭﱂ‬
‫ﻳﺘﻀﺢ ﻟﻪ ﻓﻴﻪ ﺩﻟﻴﻞ‪ ،‬ﺇﻻ ﰲ ﻗﺪﺭ ﻣﻦ ﺫﻟﻚ ﻗﻠﻴﻞ ﻭﺁﻓﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻘﻠﻴﺪ‪.‬‬
‫ﰒ ﻋﻘﺪ ﺑﺎﺑﺎﹰ ﲢﺖ ﻋﻨﻮﺍﻥ‪" :‬ﰲ ﺇﺑﻄﺎﻝ ﻗﻮﻝ ﻣﻦ ﺯﻋﻢ ﺃﻥ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ ﺇﺧﺮﺍﺝ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺪﻟﲔ ﻭﻫﻠﻢ ﺟﺮﺍ ﺇﱃ ﺃﻥ‬
‫ﻳﺘﺼﻞ ﺍﳋﱪ ﺑﺎﻟﻨﱯ " ﺟﺎﺀ ﻓﻴﻪ ‪:‬‬
‫ﻗﺪ ﺗﻘﺪﻡ ﻟﻨﺎ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻫﺬﺍ ﺣﻜﻢ ﻣﻦ ﱂ ﳝﻌﻦ ﺍﻟﻐﻮﺹ ﰲ ﺧﺒﺎﻳﺎ ﺍﻟﺼﺤﻴﺢ‪ .‬ﻭﻟﻮ ﺍﺳﺘﻘﺮﺃ ﺍﻟﻜﺘﺎﺏ ﺣﻖ ﺍﺳﺘﻘﺮﺍﺋﻪ ﻟﻮﺟﺪ ﲨﻠﺔ ﻣﻦ‬
‫ﺍﻟﻜﺘﺎﺏ ﻧﺎﻗﻀﺔ ﻋﻠﻴﻪ ﺩﻋﻮﺍﻩ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻝ ﺍﳊﺎﻛﻢ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪" :‬ﺇﻥ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﺇﺣﺮﺍﺝ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺪﻟﲔ ﺇﱃ ﺍﻟﻨﱯ‬
‫‪ .‬ﻓﻬﺬﺍ ﻏﲑ ﺻﺤﻴﺢ ﻃﺮﺩﺍﹰ ﻭﻋﻜﺴﺎﹰ‪ ،‬ﺑﻞ ﻟﻮ ﻋﻜﺴﺖ ﺍﻟﻘﻀﻴﺔ ﻭﺣﻜﻢ ﻛﺎﻥ ﺃﺳﻠﻢ ﻟﻪ‪ .‬ﻭﻗﺪ ﺻﺮﺡ ﺑﻨﺤﻮ ﻣﺎ ﻗﻠﺖ ﻣﻦ ﻫﻮ ﺃﻣﻜﻦ ﻣﻨﻪ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﻭﻫﻮ ﺃﺑﻮ ﺣﺎﰎ ﳏﻤﺪ ﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴﱵ‪.‬‬
‫ﰒ ﺃﻭﺭﺩ ﺍﳊﺎﺯﻣﻲ ﺑﺴﻨﺪﻩ ﺇﱃ ﺍﺑﻦ ﺣﺒﺎﻥ ﻗﻮﻝ ﺍﻷﺧﲑ‪:‬‬
‫ﻭﺃﻣﺎ ﺍﻷﺧﺒﺎﺭ ﻓﺈ‪‬ﺎ ﻛﻠﻬﺎ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﻳﻮﺟﺪ ﻋﻦ ﺍﻟﻨﱯ ﺧﱪ ﻣﻦ ﺭﻭﺍﻳﺔ ﻋﺪﻟﲔ‪ ،‬ﺭﻭﻯ ﺃﺣﺪﳘﺎ ﻋﻦ ﻋﺪﻟﲔ‪ ،‬ﻭﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ ﻋﻦ ﻋﺪﻟﲔ ﺣﱴ ﻳﻨﺘﻬﻲ ﺫﻟﻚ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ‪ .‬ﻓﻠﻤﺎ ﺍﺳﺘﺤﺎﻝ ﻫﺬﺍ ﻭﺑﻄﻞ ﺛﺒﺖ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﻛﻠﻬﺎ ﺃﺧﺒﺎﺭ ﺍﻵﺣﺎﺩ‪ .‬ﻭﻣﻦ ﺍﺷﺘﺮﻁ‬
‫ﺫﻟﻚ ﻓﻘﺪ ﻋﻤﺪ ﺇﱃ ﺗﺮﻙ ﺍﻟﺴﻨﻦ ﻛﻠﻬﺎ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺴﻨﻦ ﺇﻻ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻵﺣﺎﺩ!‪.‬‬
‫ﻭﻋﻠﻖ ﺍﳊﺎﺯﻣﻲ ‪:‬‬
‫ﻭﻣﻦ ﺳﱪ ﻣﻄﺎﻟﻊ ﺍﻷﺧﺒﺎﺭ ﻋﺮﻑ ﺃﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺼﻮﺍﺏ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ )ﺃﻱ ﺍﳊﺎﻛﻢ(‪:‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪28‬‬

‫"ﺇﻥ ﺍﳌﻮﺟﻮﺩ ﺍﳌﺮﻭﻱ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺍﻟﻮﺗﲑﺓ ﺍﻟﱵ ﱂ ﺗﺴﻠﻢ ﻳﺒﻠﻎ ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﻋﺸﺮﺓ ﺁﻻﻑ"‪ ،‬ﻓﻬﺬﺍ ﻇﻦ ﻣﻨﻪ ﺑﺄ‪‬ﻤﺎ ﱂ ﳜﺮﺟﺎ ﺇﻻ ﻋﻠﻰ‬
‫ﻣﺎ ﺭﺳﻢ ﻭﻟﻴﺲ ﻛﺬﻟﻚ‪ .‬ﻓﺈﻥ ﺃﻗﺼﻰ ﻣﺎ ﳝﻜﻦ ﺍﻋﺘﺒﺎﺭﻩ ﰲ "ﺍﻟﺼﺤﺔ" ﻫﻮ ﺷﺮﻁ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻭﻻ ﻳﻮﺟﺪ ﰲ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺬﻱ ﺃﺷﺎﺭ‬
‫ﺇﻟﻴﻪ ﺇﻻ ﺍﻟﻘﺪﺭ ﺍﻟﻴﺴﲑ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻪ‪ :‬ﺇﻥ ﺷﺮﻁ ﺍﻟﺸﻴﺨﲔ ﺇﺧﺮﺍﺝ ﺍﳊﺪﻳﺚ ﻋﻦ ﻋﺪﻟﲔ ﻭﻫﻠﻢ ﺟﺮﺍ ﺇﱃ ﺃﻥ ﻳﺘﺼﻞ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻠﻴﺲ ﻛﺬﻟﻚ‬
‫ﺃﻳﻀﺎﹰ ﻷ‪‬ﻤﺎ ﻗﺪ ﺧﺮﺟﺎ ﰲ ﻛﺘﺎ‪‬ﻤﺎ ﺃﺣﺎﺩﻳﺚ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻟﻴﺲ ﳍﻢ ﺇﻻ ﺭﺍﻭ ﻭﺍﺣﺪ ﻭﺃﺣﺎﺩﻳﺚ ﻻ ﺗﻌﺮﻑ ﺇﻻ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻭﺃﻧﺎ ﺃﺫﻛﺮ ﻣﻦ ﻛﻞ ﻧﻮﻉ ﺃﺣﺎﺩﻳﺚ ﺗﺪﻝ ﻋﻠﻰ ﻧﻘﻴﺾ ﻣﺎ ﺍﺩﻋﺎﻩ‪...‬‬
‫ﰒ ﺷﺮﻉ ﰲ ﺳﺮﺩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﻨﺎﻗﻀﺔ ﻟﺪﻋﻮﻯ ﺍﳊﺎﻛﻢ ﺍﳌﻌﻤﻤﺔ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ ﺳﺒﻘﻪ ﺑﻪ ﺍﺑﻦ ﻃﺎﻫﺮ ﺍﳌﻘﺪﺳﻲ ﰲ‪" :‬ﺷﺮﻭﻁ ﺍﻷﺋﻤﺔ‬
‫ﺍﻟﺴﺘﺔ" ﻋﻠﻰ ﻣﺎ ﺗﻘﺪﻡ‪ ،‬ﻟﻜﻦ ﺑﺈﻳﺮﺍﺩ ﺍﺳﺘﺜﻨﺎﺀﺍﺕ ﻋﻠﻰ ﺗﻌﻤﻴﻤﺎﺕ ﺍﳊﺎﻛﻢ‪ ،‬ﻟﻨﻈﻞ ﻋﻠﻰ ﺣﺮ ﲨﺮﻧﺎ‪.‬‬
‫ﻭﱂ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻝ ﺃﺣﺪ ﺃﻥ ﻳﺴﺎﻝ‪ ،‬ﻟﻐﻠﺒﺔ ﺍﻟﻜﺴﻞ ﻋﻠﻰ ﺍﳉﻤﻴﻊ‪ ،‬ﺗﺮﻯ ﻛﻢ ﻳﻮﺟﺪ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﻋﻠﻰ ﺍﻟﺸﺮﻁ ﺍﻟﺘﻌﺰﻳﺰﻱ ﺍﻟﺬﻱ‬
‫ﻗﺎﻝ ﺍﳊﺎﻛﻢ ﺑﻮﺟﻮﺩﻩ ﰲ ﺍﻟﺼﺤﺎﺡ؟‬
‫ﺑﻞ ﺫﻫﺐ ﺃﻛﺜﺮ ﺍﶈﺪﺛﲔ ﻳﺘﺨﺮﺻﻮﻥ ﻭﻳﺘﺄﻭﻟﻮﻥ ﺧﺎﺭﺝ ﻣﻄﻠﺐ ﲢﻘﻴﻖ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﳌﻨﻬﺠﻲ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ‪ :‬ﺍﳊﺴﲔ ﺑﻦ ﳏﻤﺪ ﺍﳉﻴﺎﱐ ﺍﻟﻐﺴﺎﱐ )ﺕ‪ 498 :‬ﻫـ( ﻭﻧﻘﻠﻪ ﻋﻨﻪ ﺍﻟﻘﺎﺿﻲ ﻋﻴﺎﺽ ﺑﻦ ﻣﻮﺳﻰ ﺍﻟﻴﺤﺼﱯ‬
‫ﺍﻟﺴﺒﱵ )‪ 476‬ﻫـ ‪ 544 -‬ﻫـ(‪:‬‬
‫ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ ﺧﱪ ﺭﻭﻳﺎﻩ ﳚﺘﻤﻊ ﻓﻴﻪ ﺭﺍﻭﻳﺎﻥ ﻋﻦ ﺻﺤﺎﺑﻴﻪ ﰒ ﻋﻦ ﺗﺎﺑﻌﻴﻪ ﻓﻤﻦ ﺑﻌﺪﻩ ﻓﺈﻥ ﺫﻟﻚ ﻳﻌﺰ ﻭﺟﻮﺩﻩ !! ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ!‪:‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﻭﻫﺬﺍ ﺍﻟﺘﺎﺑﻌﻲ ﻗﺪ ﺭﻭﻯ ﻋﻨﻪ ﺭﺟﻼﻥ ﺧﺮﺝ ‪‬ﻤﺎ ﻋﻦ ﺣﺪ ﺍﳉﻬﺎﻟﺔ !‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﺬﺍ ﺃﻳﻀﺎﹰ ﺗﻄﻮﻳﺢ ﻭﺭﺟﻢ ﺑﻐﻴﺐ ﻣﻦ ﺩﻭﻥ ﲢﻘﻴﻖ!‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ‪ :‬ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻌﺒﺪﺭﻱ ﺍﻟﻐﺮﻧﺎﻃﻲ ﺍﳌﻮﺍﻕ )ﺕ‪ 897 :‬ﻫـ(‪:‬‬
‫ﻣﺎ ﲪﻞ ﺍﻟﻐﺴﺎﱐ ﻋﻠﻴﻪ ﻛﻼﻡ ﺍﳊﺎﻛﻢ ﻭﺗﺒﻌﻪ ﻋﻠﻴﻪ ﻋﻴﺎﺽ ﻭﻏﲑﻩ ﻟﻴﺲ ﺑﺎﻟﺒﲔ ﻭﻻ ﺃﻋﻠﻢ ﺃﺣﺪﺍ ﺭﻭﻯ ﻋﻨﻬﻤﺎ ﺃ‪‬ﻤﺎ ﺻﺮﺣﺎ ﺑﺬﻟﻚ ﻭﻻ‬
‫ﻭﺟﻮﺩ ﻟﻪ ﰲ ﻛﺘﺎﺑﻴﻬﻤﺎ ﻭﻻ ﺧﺎﺭﺟﺎ ﻋﻨﻬﻤﺎ‪.‬‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻭﻫﻜﺬﺍ ﻳﺴﺘﻤﺮ ﻫﺬﺍ ﺍﳉﺪﻝ ﺍﻟﻌﻘﻴﻢ ﻟﻘﺮﻭﻥ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﳔﺮﺝ ﺑﻄﺎﺋﻞ‪ .‬ﻭﻣﺎ ﺫﻟﻚ ﺳﻮﻯ ﻟﻌﺠﺰﻫﻢ ﲨﻴﻌﺎﹰ ﻋﻦ‬
‫ﲣﺮﻳﺞ ﺍﻷﺧﺒﺎﺭ ﺑﺎﺳﺘﻘﺼﺎﺀ ﻃﺮﻗﻬﺎ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻧﻨﻬﺞ ﳓﻦ ﰲ ﺑﻌﺾ ﲣﺮﳚﺎﺗﻨﺎ ﳍﺎ‪ ،‬ﺣﻴﺚ ﻳﺴﺮﺕ ﻟﻨﺎ ﺍﳌﻮﺳﻮﻋﺎﺕ ﺍﳊﺪﻳﺜﻴﺔ‬
‫ﻭﺍﳊﺎﺳﻮﺏ ﻧﺴﺒﻴﺎﹰ ﺫﻟﻚ‪.‬‬
‫ﻭﻻ ﺩﺍﺭ ﲞﻠﺪﻫﻢ ﺃﻥ ﻣﻨﺨﻞ ﺍﻟﺼﺤﺔ ﺍﻻﺻﻄﻼﺣﻴﺔ ﺍﻟﺬﻱ ﺍﻋﺘﻤﺪﻭﻩ ﻟﻪ ﺛﻘﻮﺏ ﻛﺒﲑﺓ ﻭﻛﺒﲑﺓ ﺟﺪﺍﹰ‪ ،‬ﻻ ﺗﻔﻲ ﺑﻐﺮﺽ ﺗﺴﻴﻴﺞ‬
‫ﺣﺪﻳﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﺍﻟﺪﺧﻴﻞ‪ ،‬ﻟﺘﺼﺪﺭ ﻋﻨﻬﻢ ﺃﻗﻮﺍﻝ ﻟﻮ ﲤﻌﻨﻮﻫﺎ ﻟﻔﻀﻠﻮﺍ ﺃﻥ ﳚﻠﺪﻭﺍ ﻣﺌﺔ ﺳﻮﻁ ﺑﺪﻝ‬
‫ﺍﻟﺘﻔﻮﻩ ‪‬ﺎ‪ ،‬ﺣﺎﻝ ﻣﺎ ﺍﺛﺮ ﻋﻦ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻓﻘﺪ ﺫﻫﺐ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﰲ ﳑﺎﺣﻜﺔ ﺃﺛﲑﺓ ﻟﺪﻯ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﶈﺪﺛﲔ ﺍﳌﺘﺄﺧﺮﻳﻦ‪ ،‬ﻛﻤﺎ ﺗﺒﻴﻨﺎ ﻣﻦ ﺻﻨﻴﻌﻬﻢ ﺇﱃ ﺍﻟﻘﻮﻝ‪:‬‬
‫ﻫﺬﻩ ﺃﻣﻬﺎﺕ ﺃﻗﺴﺎﻣﻪ )ﺃﻱ ﺍﻟﺼﺤﻴﺢ( ﻭﺃﻋﻼﻫﺎ ﺍﻷﻭﻝ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻓﻴﻪ ﺃﻫﻞ ﺍﳊﺪﻳﺚ ﻛﺜﲑﺍﹰ‪" :‬ﺻﺤﻴﺢ ﻣﺘﻔﻖ ﻋﻠﻴﻪ"!!!‪ ،‬ﻳﻄﻠﻘﻮﻥ‬
‫ﺫﻟﻚ ﻭﻳﻌﻨﻮﻥ ﺑﻪ ﺍﺗﻔﺎﻕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻻ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ‪ .‬ﻟﻜﻦ ﺍﺗﻔﺎﻕ ﺍﻷﻣﺔ ﻋﻠﻴﻪ ﻻﺯﻡ ﻣﻦ ﺫﻟﻚ! ﻭﺣﺎﺻﻞ ﻣﻌﻪ ﻻﺗﻔﺎﻕ ﺍﻷﻣﺔ‬
‫ﻋﻠﻰ ﺗﻠﻘﻲ ﻣﺎ ﺍﺗﻔﻘﺎ ﻋﻠﻴﻪ ﺑﺎﻟﻘﺒﻮﻝ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﲨﻴﻌﻪ ﻣﻘﻄﻮﻉ! ﺑﺼﺤﺘﻪ !!! ﻭﺍﻟﻌﻠﻢ ﺍﻟﻴﻘﻴﲏ ﺍﻟﻨﻈﺮﻱ ﻭﺍﻗﻊ ﺑﻪ!!!‪ ،‬ﺧﻼﻓﺎﹰ ﻟﻘﻮﻝ ﻣﻦ ﻧﻔﻰ‬
‫ﺫﻟﻚ ﳏﺘﺠﺎﹰ ﺑﺄﻧﻪ ﻻ ﻳﻔﻴﺪ ﰲ ﺃﺻﻠﻪ ﺇﻻ ﺍﻟﻈﻦ‪ ،‬ﻭﺇﳕﺎ ﺗﻠﻘﺘﻪ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﻷﻧﻪ ﳚﺐ ﻋﻠﻴﻬﻢ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻈﻦ ﻭﺍﻟﻈﻦ ﻗﺪ ﳜﻄﺊ‪.‬‬
‫‪29‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﻣﻦ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﺭﲪﻪ ﺍﷲ‪ ،‬ﰲ ﺩﻋﻮﻯ ﺗﻠﻘﻲ ﺍﻷﻣﺔ ﺑﺎﻟﻘﺒﻮﻝ ﳌﺎ ﺍﺗﻔﻘﺎ! ﻋﻠﻴﻪ‪ ،‬ﻳﻨﺪﺭﺝ ﻗﺴﺮﺍﹰ ﺿﻤﻦ‬
‫ﺍﻷﻏﺎﻟﻴﻂ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﻣﺎﺩﺍﻡ ﺍﳌﻮﺿﻮﻉ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﻬﻢ ﻋﺎﻣﺔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺒﺚ ﻓﻴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺑﻪ‪،‬‬
‫ﻛﺎﻥ ﻳﺮﺟﻊ ﺑﺎﻷﺳﺎﺱ ﺇﱃ ﺍﶈﺪﺛﲔ ﺃﻫﻞ ﺍﻻﺧﺘﺼﺎﺹ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻓﻼ ﻋﱪﺓ ﺇﺫﻥ‪ ،‬ﺑﻘﺒﻮﻝ ﺍﻷﻣﺔ ﳍﻤﺎ ﺃﻭ ﺭﻓﻀﻬﻤﺎ‪ ،‬ﻣﺎﺩﺍﻡ ﻗﺪ ﺗﻘﺮﺭ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ﻛﻤﺴﻠﻤﺔ‪ ،‬ﺑﺄﻥ ﻏﺎﻟﺐ ﺍﻷﻣﺔ‪ ،‬ﻭﻣﻨﺬ ﺻﺪﺭ‬
‫ﺍﹲﻹﺳﻼﻡ‪ ،‬ﻻ ﳛﻴﻄﻮﻥ ﲟﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻫﺎ ﻗﺪ ﺯﻟﻖ ﻓﻴﻬﺎ ﺍﻷﻛﺎﺑﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﺭﺍﻳﺔ ﻭﺍﻻﺧﺘﺼﺎﺹ ﺃﻧﻔﺴﻬﻢ ﻓﻤﺎ ﺑﺎﻟﻚ‬
‫ﺑﺪﳘﺎﺀ ﺍﻷﻣﺔ!‪ .‬ﰒ‪ ،‬ﻛﻴﻒ ﺗﺘﻔﻖ ﺍﻷﻣﺔ‪ ،‬ﻋﻠﻰ ﻣﺎ ﱂ ﻳﺘﻔﻖ ﻋﻠﻴﻪ ﺍﻟﺸﻴﺨﺎﻥ ﺑﺎﻷﻭﱃ‪ ،‬ﻻﺧﺘﻼﻑ ﺍﻟﺒﻀﺎﻋﺔ ﺍﻟﱵ ﻳﻌﺎﳉﻬﺎ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻤﺎ!؟‪.‬‬
‫ﻭﻳﻜﻔﻴﻚ ﻣﺎ ﺃﻭﺭﺩﻧﺎﻩ ﻣﻦ ﺧﱪ ﳘﺎﻡ ﰲ "ﺧﱰ ﺍﻟﻠﺤﻢ" ﺃﻋﻼﻩ ﻭﻫﻮ ﺑﺎﻃﻞ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺍﺗﻔﺎﻕ ﺍﻟﺸﻴﺨﻨﻦ ﻋﻠﻰ ﺇﺧﺮﺍﺟﻪ !‬
‫ﰒ ﺃﺿﺎﻑ ‪:‬‬
‫ﻭﻗﺪ ﻛﻨﺖ ﺃﻣﻴﻞ ﺇﱃ ﻫﺬﺍ ﻭﺃﺣﺴﺒﻪ ﻗﻮﻳﺎﹰ‪ ،‬ﰒ ﺑﺎﻥ ﱄ ﺃﻥ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﺍﺧﺘﺮﻧﺎﻩ ﺃﻭﻻﹰ ﻫﻮ ﺍﻟﺼﺤﻴﺢ!‪ ،‬ﻷﻥ ﻇﻦ ﻣﻦ ﻫﻮ ﻣﻌﺼﻮﻡ ﻣﻦ‬
‫ﺍﳋﻄﺄ ﻻ ﳜﻄﺊ!!!‪ .‬ﻭﺍﻷﻣﺔ ﰲ ﺇﲨﺎﻋﻬﺎ ﻣﻌﺼﻮﻣﺔ ﻣﻦ ﺍﳋﻄﺄ ‪ .‬ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻹﲨﺎﻉ ﺍﳌﺒﺘﲏ ﻋﻠﻰ ﺍﻻﺟﺘﻬﺎﺩ ﺣﺠﺔ ﻣﻘﻄﻮﻋﺎﹰ ‪‬ﺎ!‪ ،‬ﻭﺃﻛﺜﺮ‬
‫ﺇﲨﺎﻋﺎﺕ ﺍﻟﻌﻠﻤﺎﺀ ﻛﺬﻟﻚ!‪.‬‬
‫ﻭﻫﺬﻩ ﻧﻜﺘﺔ ﻧﻔﻴﺴﺔ ﻧﺎﻓﻌﺔ ﻭﻣﻦ ﻓﻮﺍﺋﺪﻫﺎ‪ :‬ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﻣﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﺍﻟﺒﺨﺎﺭﻱ ﺃﻭ ﻣﺴﻠﻢ ﻣﻨﺪﺭﺝ ﰲ ﻗﺒﻴﻞ ﻣﺎ ﻳﻘﻄﻊ ﺑﺼﺤﺘﻪ!!!‪ ،‬ﻟﺘﻠﻘﻲ ﺍﻷﻣﺔ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻛﺘﺎﺑﻴﻬﻤﺎ ﺑﺎﻟﻘﺒﻮﻝ!!‪ ،‬ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻓﺼﻠﻨﺎﻩ ﻣﻦ ﺣﺎﳍﻤﺎ ﻓﻴﻤﺎ ﺳﺒﻖ‪ ،‬ﺳﻮﻯ ﺃﺣﺮﻑ ﻳﺴﲑﺓ ﺗﻜﻠﻢ ﻋﻠﻴﻬﺎ ﺑﻌﺾ ﺃﻫﻞ‬
‫ﺍﻟﻨﻘﺪ ﻣﻦ ﺍﳊﻔﺎﻅ ﻛﺎﻟﺪﺍﺭﻗﻄﲏ ﻭﻏﲑﻩ ﻭﻫﻲ ﻣﻌﺮﻭﻓﺔ ﻋﻨﺪ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﺪ ﺭﺩﺩ ﺁﺧﺮﻭﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻜﻼﻡ ﺍﳌﺘﻬﺎﻓﺖ ﻭﺍﳌﻠﻘﻰ ﻋﻠﻰ ﻋﻮﺍﻫﻨﻪ!‪ ،‬ﻣﻊ ﺃﻥ ﻭﺍﻗﻊ ﺍﻟﺼﺤﻴﺤﲔ ﻳﻨﻘﻀﻪ ﺑﺄﻛﺜﺮ ﻣﻦ‬
‫ﺩﻟﻴﻞ!‪ ،‬ﺣﺎﻝ ﻣﺎ ﺃﺛﺮ ﻋﻦ ﺃﰊ ﺇﺳﺤﺎﻕ ﺍﻹﺳﻔﺮﺍﺋﻴﻴﲏ ﻣﻦ ﻗﻮﻟﻪ‪:‬‬
‫ﺃﻫﻞ ﺍﻟﺼﻨﻌﺔ ﳎﻤﻌﻮﻥ ﻋﻠﻰ ﺃﻥ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﺍﺷﺘﻤﻞ ﻋﻠﻴﻬﺎ ﺍﻟﺼﺤﻴﺤﺎﻥ ﻣﻘﻄﻮﻉ ‪‬ﺎ ﻋﻦ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ !!!‪ ،‬ﻭﺇﻥ ﺣﺼﻞ ﺧﻼﻑ ﰲ‬
‫ﺑﻌﻀﻬﺎ ﻓﺬﻟﻚ ﺧﻼﻑ ﰲ ﻃﺮﻗﻬﺎ ﻭﺭﻭﺍ‪‬ﺎ‪.‬‬
‫ﻭﻏﺎﱃ ﺁﺧﺮﻭﻥ‪ ،‬ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﻧﺼﺮ ﻋﺒﻴﺪ ﺍﷲ ﺑﻦ ﺳﻌﻴﺪ ﺑﻦ ﺣﺎﰎ ﺍﻟﺴﺠﺰﻱ ) ﺕ ‪ 444‬ﻫـ ( ‪:‬‬
‫ﺃﲨﻊ !!! ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻔﻘﻬﺎﺀ !!! ﻭﻏﲑﻫﻢ ﺃﻥ ﺭﺟﻼ ﻟﻮ ﺣﻠﻒ ﺑﺎﻟﻄﻼﻕ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﺒﺨﺎﺭﻱ ﳑﺎ ﺭﻭﻯ ﻋﻦ ﺍﻟﻨﱯ – ﺻﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ‪ -‬ﻗﺪ ﺻﺢ ﻋﻨﻪ !‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻟﻪ ! ﻻﺷﻚ ﻓﻴﻪ ! ﺃﻧﻪ ﻻ ﳛﻨﺚ ! ﻭﺍﳌﺮﺃﺓ ﲝﺎﳍﺎ ﰲ ﺣﺒﺎﻟﺘﻪ!‬
‫ﻗﻠﺖ )ﻋﻤﺮﺍﱐ(‪ :‬ﻫﻮ ﻗﻄﻌﺎﹰ ﺣﺎﻧﺖ ﻟﺒﻼﻫﺘﻪ ﻭﻗﺪ ﺑﺎﻧﺖ ﻋﻨﻪ ﺯﻭﺟﻪ‪ ،‬ﻷﻧﻪ ﻛﻼﻡ ﻣﻦ ﳚﻬﻞ ﺑﺎﳊﻘﻞ ﺟﻬﻼﹰ ﻣﻄﺒﻘﺎﹰ‪ ،‬ﻭﻻ ﻳﻌﺮﻑ‬
‫ﻣﺎ ﳜﺮﺝ ﻣﻦ ﳐﻪ!‪ ،‬ﺯﻳﺎﺩﺓ ﻋﻠﻰ ‪‬ﻮﻙ ﺻﺎﺣﺒﻪ ﺍﻟﺬﻱ ﻳﻀﻊ ﻣﺼﲑ ﺯﻭﺟﻪ ﻋﻠﻰ ﻛﻒ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻔﺮﻳﺖ ﺍﻟﱰﻗﻲ ﺍﳌﺘﻔﻠﺖ!‪.‬‬
‫ﻭﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ‪ ،‬ﻣﻦ ﺧﻼﻝ ﻣﺎ ﰎ ﺗﻔﺼﻴﻠﻪ ﻭﺗﻮﺿﻴﺤﻪ‪ ،‬ﻣﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮﺍﺕ ﻣﻦ ﻋﺪﻡ ﺩﻗﺔ!‪ ،‬ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﱂ‬
‫ﻳﺘﻤﺎﻟﻚ ﺍﻹﻣﺎﻡ ﳏﻴﻲ ﺍﻟﺪﻳﻦ ﺍﻟﻨﻮﻭﻱ ﰲ ﺗﻘﺮﻳﻊ ﻗﺎﺋﻠﻪ‪ ،‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ )ﻋﻦ ﺧﱪ ﺍﻵﺣﺎﺩ( ﻳﻮﺟﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻬﻮ ﻣﻜﺎﺑﺮ ﻟﻠﺤﺲ‪ .‬ﻭﻛﻴﻒ ﳛﺼﻞ ﺍﻟﻌﻠﻢ ﻭﺍﺣﺘﻤﺎﻝ ﺍﻟﻐﻠﻂ ﻭﺍﻟﻮﻫﻢ ﻭﺍﻟﻜﺬﺏ ﻭﻏﲑ‬
‫ﺫﻟﻚ ﻣﺘﻄﺮﻕ ﺇﻟﻴﻪ!؟‬
‫ﻗﻠﺖ‪ :‬ﻭﱂ ﻳﻔﻜﺮ ﺃﺣﺪ ﰲ ﺳﺪ ﻫﺬﻩ ﺍﻟﺜﻐﺮﺓ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺇﺩﺭﺍﻙ ﺍﳊﻔﺎﻅ ﻟﻮﺟﻮﺩﻫﺎ ﻭﻋﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻻﺣﺘﺮﺍﺯ ﻣﻦ ﺍﻷﻭﻫﺎﻡ‬
‫ﻭﺍﻷﺧﻄﺎﺀ‪.‬‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪30‬‬

‫ﻓﻤﺎ ﺑﺎﻟﻚ!‪ ،‬ﻭﻫﻮ ﺻﺮﻳﺢ ﻣﻨﻬﺞ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﺑﻪ ﺟﻠﺔ ﺃﻛﺎﺑﺮ ﺍﻟﺼﺤﺎﺑﺔ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺍﳌﺸﻬﻮﺩ ﳍﻢ ﺑﺎﻟﻔﻀﻞ ﻭﺍﻟﻔﻬﻢ ﻭﺍﻟﺘﺤﺮﻱ‪،‬‬
‫ﻭﻛﻮ‪‬ﻢ ﺍﻟﻘﺪﻭﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ!‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺬﻫﱯ‪ ،‬ﻋﻘﺐ ﺇﻳﺮﺍﺩﻩ ﻟﻘﺼﺔ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﻣﻊ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﰲ "ﺍﻻﺳﺘﺌﺬﺍﻥ" ﻭﺇﳊﺎﺡ ﻋﻤﺮ ﻋﻠﻰ ﺃﰊ ﻣﻮﺳﻰ‬
‫ﺃﻥ ﻳﺄﰐ ﺑﺸﺎﻫﺪ ﻳﺸﻬﺪ ﻣﻌﻪ‪ ،‬ﺃﻧﻪ ﲰﻊ ﻣﻦ ﺍﻟﻨﱯ ﻣﺎ ﲰﻊ‪ ،‬ﻭﺇﻻ ﻓﻌﻞ ﺑﻪ ﺍﻷﻓﺎﻋﻴﻞ! ‪:‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﳋﱪ ﺇﺫﺍ ﺭﻭﺍﻩ ﺛﻘﺘﺎﻥ ﻛﺎﻥ ﺃﻗﻮﻯ ﻭﺃﺭﺟﺢ ﳑﺎ ﺍﻧﻔﺮﺩ ﺑﻪ ﻭﺍﺣﺪ‪ .‬ﻭﰲ ﺫﻟﻚ ﺣﺾ ﻋﻠﻰ ﺗﻜﺜﲑ ﻃﺮﻕ ﺍﳊﺪﻳﺚ‬
‫ﻟﻜﻲ ﻳﺮﺗﻘﻲ ﻋﻦ ﺩﺭﺟﺔ ﺍﻟﻈﻦ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻌﻠﻢ‪ ،‬ﺇﺫ ﺍﻟﻮﺍﺣﺪ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﻮﻫﻢ ﻭﻻ ﻳﻜﺎﺩ ﳚﻮﺯ ﺫﻟﻚ ﻋﻠﻰ ﺛﻘﺘﲔ ﱂ ﳜﺎﻟﻔﻬﻤﺎ‬
‫ﺃﺣﺪ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻻﺣﻆ ﻫﻨﺎ ﺃﻳﻀﺎﹰ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﳌﺎﻧﻊ ﻭﻫﻮ ﺍﳋﻄﺄ ﻭﺍﻟﻮﻫﻢ‪ .‬ﻭﻫﻮ ﺍﻟﻐﺎﺋﺐ ﺍﳊﺎﺿﺮ ﺍﻟﺬﻱ ﱂ ﻳﺘﺴﻦ ﻟﻠﺤﻔﺎﻅ ﺗﻘﻨﻴﻨﻪ‪،‬‬
‫ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﻭﻋﻴﻬﻢ ﺍﻟﻜﺎﻣﻞ ﺑﺄﳘﻴﺘﻪ ﻭﳏﻮﺭﻳﺘﻪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﺒﺪﻳﻬﺔ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻐﻔﻞ ﻋﻨﻬﺎ ﺃﺣﺪ‪ ،‬ﻟﻜﻮ‪‬ﺎ ﺗﺘﻔﻖ ﻭﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﻧﻔﺴﻪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻭﺟﻮﺏ ﺍﻟﺘﺜﺒﺖ ﰲ ﺍﻷﺧﺒﺎﺭ‪،‬‬
‫ﻭﺍﻹﺷﻬﺎﺩ ﺑﻌﺪﻟﲔ‪ ،‬ﺑﻞ ﻭﺣﱴ ﺑﺄﺭﺑﻌﺔ ﰲ ﺣﺎﻻﺕ ﺧﺎﺻﺔ‪ ،‬ﺇﻻ ﺃﻧﻪ ﱂ ﻳﻔﺘﺢ ﻟﻠﻤﺤﺪﺛﲔ ﻓﻴﻬﺎ ﻛﻲ ﻳﺄﺧﺬﻭﺍﻫﺎ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﺑﺴﺒﺐ‬
‫ﺃﻓﻖ ﺍﻟﻌﺼﺮ!‪.‬‬
‫ﻭﻳﻌﺪ ﻗﻮﻝ ﺍﻟﺬﻫﱯ ﻫﻨﺎ‪ ،‬ﺃﺻﺮﺡ ﺟﻮﺍﺏ ﰲ ﺑﻴﺎﻥ ‪‬ﺎﻓﺖ ﻗﻮﻝ ﺍﺑﻦ ﺍﻟﺼﻼﺡ ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﻣﻦ ﺣﺸﻮﻳﺔ ﺍﶈﺪﺛﲔ ﻏﲑ ﺍﶈﻘﻘﲔ ﰲ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪.‬‬
‫ﻓﺎﻟﺘﻌﺰﻳﺰ ﺇﺫﻥ‪ ،‬ﻫﻮ ﺷﺮﻁ ﺍﻟﻜﻔﺎﻳﺔ ﰲ ﻧﻘﻞ ﺍﳋﱪ ﻣﻦ ﻃﻮﺭ "ﺍﻟﻈﻨﻴﺔ ﺍﻻﺣﺘﻤﺎﻟﻴﺔ" ﺃﻭ "ﺍﻻﻓﺘﺮﺍﺿﻴﺔ ﺍﻟﺘﻮﻗﻌﻴﺔ" ﺇﱃ ﻃﻮﺭ "ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﻀﺮﻭﺭﻱ"‪ .‬ﰒ ﻫﻮ ﺻﺮﻳﺢ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﱐ ﺍﳌﻠﺰﻡ‪ :‬ﻭﺃﺷﻬﺪﻭﺍ ﺫﻭﻱ ﻋﺪﻝ ﻣﻨﻜﻢ ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪﻭﺍ ﺷﻬﻴﺪﻳﻦ ﻣﻦ ﺭﺟﺎﻟﻜﻢ‬
‫‪ ،‬ﻓﺎﺳﺘﺸﻬﺪﻭﺍ ﻋﻠﻴﻬﻦ ﺃﺭﺑﻌﺔ ﻣﻨﻜﻢ ‪ ،‬ﻭﻗﺎﻝ ﺃﻳﻀﺎ‪ :‬ﳑﻦ ﺗﺮﺿﻮﻥ ﻣﻦ ﺍﻟﺸﻬﺪﺍﺀ ‪.‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺗﻜﺜﲑ ﺍﻟﻄﺮﻕ‪ ،‬ﲝﺴﺐ ﻣﻨﻬﺞ ﺍﺑﻦ ﻣﻌﲔ ﻭﻋﻠﻲ ﺑﻦ ﺍﳌﺪﻳﲏ ﺍﳌﺘﻘﺪﻡ‪ ،‬ﻭﺑﺎﻟﺸﺮﻭﻁ ﺍﻵﻧﻔﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﺃﻱ ﺍﺳﺘﻘﻼﻝ‬
‫ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﻄﺒﻘﺎﺕ‪ ،‬ﻭﺍﻷﻣﺎﻥ ﻣﻦ ﻋﺪﻡ ﺗﻮﺍﻃﺆ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﻫﻮ ﻣﺎ ﻳﻨﻘﻞ ﺍﻷﺧﺒﺎﺭ ﻣﻦ ﺣﻴﺰ ﺍﻟﻌﻠﻢ ﺍﻟﻀﺮﻭﺭﻱ ﺇﱃ ﺍﻟﻴﻘﲔ ﺍﳌﺘﺤﻘﻖ‪.‬‬
‫ﻭﻗﺪ ﺩﺃﺏ ﺍﶈﺪﺛﻮﻥ‪ ،‬ﺩﻓﺎﻋﺎﹰ ﻋﻦ ﺍﻟﻌﻤﻞ ﲞﱪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻋﻠﻰ ﺍﻻﺳﺘﺸﻬﺎﺩ ﲝﻮﺍﺩﺙ ﻭﻗﻌﺖ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪،‬‬
‫ﻛﺘﺤﻮﻳﻞ ﺃﻫﻞ ﻗﺒﺎﺀ‪ ،‬ﻟﻠﻘﺒﻠﺔ ﲞﱪ ﺭﺟﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﺭﺳﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﳌﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ﺇﱃ ﺍﻟﻴﻤﻦ ﻟﺘﻌﻠﻴﻤﻬﻢ ﺃﻣﻮﺭ‬
‫ﺩﻳﻨﻬﻢ‪ ،‬ﻭﺇﺭﺳﺎﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻟﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ﺇﱃ ﺍﳊﺞ ﻟﻴﻘﺮﺃ ﻋﻠﻴﻬﻢ ﺳﻮﺭﺓ "ﺑﺮﺍﺀﺓ"‪ ،‬ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻦ‬
‫ﺍﻷﺣﺪﺍﺙ ‪.‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻫﻲ ﺃﻥ ﻛﻞ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﱵ ﺩﺃﺑﻮﺍ ﻋﻠﻰ ﺍﻻﺳﺘﺸﻬﺎﺩ ‪‬ﺎ‪ ،‬ﻟﻠﺘﺪﻟﻴﻞ ﻋﻠﻰ ﺣﺠﻴﺔ ﺍﻟﻌﻤﻞ ﲞﱪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺗﺘﱰﻝ ﰲ‬
‫ﺍﻟﻮﺍﻗﻊ ﻋﻠﻰ ﺧﻼﻑ ﻣﺮﺍﺩﻫﻢ‪ ،‬ﻭﺗﺪﺣﺾ ﺃﺩﻟﺘﻬﻢ ﻣﻦ ﻭﺟﻬﲔ‪:‬‬
‫ﺃﻭﻻﹰ‪ :‬ﺃﻥ ﻛﻞ ﻫﺆﻻﺀ ﺍﳌﺒﺘﻌﺜﲔ ﺍﳌﺒﻠﻐﲔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺇﳕﺎ ﻛﺎﻧﻮﺍ ﻳﺒﻠﻐﻮﻥ ﻋﻨﻪ ﺧﱪﺍﹰ‪ ،‬ﺃﻭ ﺃﻣﺮﺍﹰ ﻭﺍﺣﺪﺍﹰ ﳏﺪﺩﺍﹰ ﰲ ﺣﺪ ﺫﺍﺗﻪ‪ ،‬ﻻ‬
‫ﳎﺎﻝ ﺃﻭ ﺍﺣﺘﻤﺎﻝ ﻟﻠﺨﻄﺄ ﺃﻭ ﺍﻟﺴﻬﻮ ﻓﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻛﺂﻻﻑ ﺍﻷﺧﺒﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻌﺞ ‪‬ﺎ ﺫﺍﻛﺮﺓ ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺍﳌﻌﺮﺿﺔ ﺩﻭﻣﺎﹰ ﻷﻋﻄﺎﺏ‬
‫ﺍﻟﺬﺍﻛﺮﺓ!‪.‬‬
‫ﺛﺎﻧﻴﺎ‪ :‬ﺃﻥ ﻛﻞ ﻫﺆﻻﺀ ﺍﳌﺒﻠﻐﲔ‪ ،‬ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺴﺘﻘﻠﲔ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﻻ ﺑﺎﳋﱪ‪ ،‬ﻭﻻ ﻣﺘﺮﻭﻛﲔ ﻟﺬﺍﻛﺮ‪‬ﻢ‪ ،‬ﻭﻟﻮ ﻟﻄﺮﻓﺔ ﻋﲔ‪ ،‬ﻛﻲ‬
‫ﻳﺘﻌﺮﺿﻮﺍ ﻟﻠﺨﻄﺄ ﰲ ﺍﻟﺘﺒﻠﻴﻎ‪ ،‬ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﻛﺎﻥ ﻻ ﻳﺰﺍﻝ ﺣﻴﺎﹰ ﻳﺮﺯﻕ‪ ،‬ﻭﻳﻌﻴﺶ ﺑﲔ ﻇﻬﺮﺍ‪‬ﻢ‪ ،‬ﻭﻳﻌﻤﻞ ﻛﺮﺍﺋﺰ ﺿﺎﺑﻂ‬
‫‪31‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫ﻟﻠﻤﺮﻭﻱ ﻋﻨﻪ‪ .‬ﻭﺃﻱ ﺗﺒﻠﻴﻎ ﺧﻄﺄ ﻳﺒﻠﻐﻪ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻣﺒﻠﻎ ﺑﻌﻴﻨﻪ‪ ،‬ﺳﻴﺼﻮﺑﻪ ﻻ ﳏﺎﻟﺔ‪ .‬ﻓﺸﻬﺎﺩﺓ ﺍﻟﺼﺤﺎﰊ ﺍﳌﺒﻠﻎ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻟﻴﺴﺖ ﺷﻬﺎﺩﺓ ﺍﺳﺘﺮﺩﺍﺩ‪ ،‬ﺃﻭ ﺍﺳﺘﺤﻀﺎﺭ ﻣﻦ ﺍﻋﻤﺎﻕ ﺍﻟﺬﺍﻛﺮﺓ‪ ،‬ﺑﻞ ﻫﻲ ﺷﻬﺎﺩﺓ ﻣﻄﺎﺑﻘﺔ ﻭﺗﺼﺪﻳﻖ ﻷﻭﺍﻣﺮ ﺍﻟﺮﺳﻮﻝ‬
‫ﺍﳊﻲ ﺍﳌﺘﺘﺒﻊ ﳌﺎ ﻳﺒﻠﻎ ﻋﻨﻪ ﻭﻛﻴﻒ ﻳﺘﻢ ﺫﻟﻚ ﺍﻟﺘﺒﻠﻴﻎ‪.‬‬
‫ﻭﻟﺬﻟﻚ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﲣﺮﻳﺞ ﺍﻷﻗﺪﻣﲔ ﻫﺬﺍ ﺻﺤﻴﺤﺎﹰ‪ ،‬ﻋﻠﻰ ﻣﺎ ﻗﺪﻣﻮﺍ‪ ،‬ﻟﻌﻤﻞ ﺑﻪ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺍﻷﻭﻝ‪ :‬ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﰲ‬
‫ﻣﲑﺍﺙ ﺍﳉﺪﺓ‪ ،‬ﻭﻟﻌﻤﻞ ﺑﻪ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺮﺍﺷﺪ ﺍﻟﺜﺎﱐ‪ :‬ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﰲ ﺍﻻﺳﺘﺌﺬﺍﻥ ﻣﻊ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ﺭﺿﻲ ﺍﷲ‬
‫ﻋﻨﻬﻢ‪ ،‬ﺧﺼﻮﺻﺎﹰ ﻭﺃﻥ ﺻﻨﻴﻌﻬﻤﺎ ﻫﺬﺍ‪ ،‬ﱂ ﻳﻜﻦ ﻣﺘﻮﻟﺪﺍﹰ ﻋﻦ ﺷﻚ ﰲ ﺻﺪﻕ ﻣﻦ ﺣﺪﺛﺎﳘﺎ‪ ،‬ﻭﺇﳕﺎ ﻣﻦ ﺑﺎﺏ ﺯﻳﺎﺩﺓ ﺍﻟﺘﻮﺛﻴﻖ‪ ،‬ﻭﻫﺎ‬
‫ﻗﺪ ﻏﺎﺏ ﻣﻮﺛﻖ ﺍﻟﻜﻞ‪ :‬ﺍﻟﺮﺳﻮﻝ ‪.‬‬
‫ﻓﻜﻴﻒ ﻳﺘﻢ ﳍﻢ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺍﻷﻣﺮ ﺍﻟﺸﺮﻋﻲ ﲞﻼﻓﻪ‪ ،‬ﰒ ﺍﻟﺸﻮﺍﻫﺪ ﺍﻟﱵ ﻳﻨﻘﻠﻮ‪‬ﺎ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﺗﻨﻘﺾ ﻋﻠﻴﻬﻢ‬
‫ﲣﺮﳚﻬﻢ ؟‬
‫ﺇﺷﻜﺎﻟﻴﺎﺕ ﺍﳌﺼﻄﻠﺢ ﰲ ﻋﻠﻮﻡ ﺍﳊﺪﻳﺚ‬ ‫‪32‬‬

‫ﻫﻞ ﺍﻟﺤﻘﻞ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺗﺮﻣﻴﻢ ﺍﻟﺼﺤﻴﺢ ﺃﻭ ﺍﻟﺘﺄﻟﻴﻒ ﺍﻷﻧﻒ ؟‬

‫ﺍﺷﺘﻐﻞ ﺑﻌﺾ ﺍﳊﻔﺎﻅ ﰲ ﺗﺘﺒﻊ ﺭﻭﺍﻳﺎﺕ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻣﺴﻠﻢ ﻣﺜﻞ ﻣﺎ ﻓﻌﻞ‪:‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺑﻦ ﻋﻤﺮ ﺍﻟﺪﺍﺭﻗﻄﲏ )ﺕ‪ 385 :‬ﻫـ‪ 955/‬ﻡ( ﰲ "ﺍﻹﻟﺰﺍﻣﺎﺕ ﻭﺍﻟﺘﺘﺒﻊ" ﺣﻴﺚ ﺍﻧﺘﻘﺪ‬ ‫‪(1‬‬
‫ﺣﻮﺍﱄ ﻣﺌﺘﲔ ﻭﻋﺸﺮﺓ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﺍﻟﺸﻴﺨﲔ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻧﺘﻘﺎﺩﺍﺗﻪ ﺃﻛﺜﺮﻫﺎ ﰲ ﺍﻟﺼﻨﺎﻋﺔ ﺍﳊﺪﻳﺜﻴﺔ ﻭﱂ‬
‫ﺗﻜﻦ ﰲ ﺍﻷﻏﻠﺐ ﺑﻘﺎﺩﺣﺔ‪ ،‬ﻭﻗﺪ ﺃﺟﺎﺏ ﺍﺑﻦ ﺣﺠﺮ ﻭﻏﲑﻩ ﻋﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻭﺳﻠﻤﻮﺍ ﻟﻪ ﰲ ﺑﻌﻀﻬﺎ ﺍﻵﺧﺮ‪،‬‬
‫ﻭﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺍﻟﺪﻣﺸﻘﻲ ﰲ ﻛﺘﺎﺏ‪" :‬ﺍﻷﺟﻮﺑﺔ ﻋﻤﺎ ﺃﺷﻜﻞ ﺍﻟﺪﺍﺭﻗﻄﲏ ﻋﻠﻰ ﺻﺤﻴﺢ ﻣﺴﻠﻢ"‪،‬‬ ‫‪(2‬‬
‫ﻭﺃﺑﻮ ﻋﻠﻰ ﺍﳊﺴﲔ ﺍﻟﻐﺴﺎﱐ ﺍﳉﻴﺎﱐ )ﺕ‪ 498 :‬ﻫـ‪ 1105/‬ﻡ ﰲ ﻛﺘﺎﺏ‪" :‬ﺗﻘﻴﻴﺪ ﺍﳌﻬﻤﻞ ﻭﲤﻴﻴﺰ ﺍﳌﺸﻜﻞ‬ ‫‪(3‬‬
‫ﰲ ﺭﺟﺎﻝ ﺍﻟﺼﺤﻴﺤﲔ"‪ ،‬ﻭ"ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺍﻷﻭﻫﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺼﺤﻴﺤﲔ" ﻭﻛﻼﳘﺎ ﱂ ﻳﻌﻦ ﺑﺎﻟﻨﻘﺪ‪،‬‬
‫ﻭﺃﺑﻮ ﺍﳊﺴﲔ‪ :‬ﺭﺷﻴﺪ ﺍﻟﺪﻳﻦ‪ :‬ﳛﲕ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻄﺎﺭ ﺍﻷﻣﻮﻱ ﺍﳌﺼﺮﻱ ﺍﳌﺎﻟﻜﻲ )ﺕ‪662 :‬‬ ‫‪(4‬‬
‫ﻫـ‪ 1263/‬ﻫـ( ﰲ ﻛﺘﺎﺏ‪" :‬ﻏﺮﺭ ﺍﻟﻔﻮﺍﺋﺪ ﺍ‪‬ﻤﻮﻋﺔ ﰲ ﺑﻴﺎﻥ ﻣﺎ ﻭﻗﻊ ﰲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻣﻦ ﺍﻷﺳﺎﻧﻴﺪ‬
‫ﺍﳌﻘﻄﻮﻋﺔ" ﻭﻫﻮ ﻣﺆﻟﻒ ﻟﻠﺪﻓﺎﻉ ﻋﻦ ﺻﺤﻴﺢ ﻣﺴﻠﻢ ﻭﻟﻴﺲ ﻻﻧﺘﻘﺎﺩ ﻣﺎ ﺑﻪ‪،‬‬
‫ﻭﺍﳊﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﱐ )ﺕ‪ 852 :‬ﻫـ‪ 1448/‬ﻡ( ﰲ ﻛﺘﺎﺏ‪" :‬ﻫﺪﻱ ﺍﻟﺴﺎﺭﻱ"‪ ،‬ﻣﻘﺪﻣﺔ "ﻓﺘﺢ‬ ‫‪(5‬‬
‫ﺍﻟﺒﺎﺭﻱ ﺷﺮﺡ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ"‪ ،‬ﺣﻴﺚ ﺃﺟﺎﺏ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺗﻠﻚ ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﱵ ﺃﺛﺎﺭﻫﺎ ﺍﳊﻔﺎﻅ‬
‫ﺍﻟﺴﺎﺑﻘﻮﻥ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‪,‬‬
‫ﻫﺬﺍ ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﰲ ﻛﺘﺐ ﺍﻟﻌﻠﻞ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻫﺬﺍ ﻭﻟﻮ ﺭﺍﻡ ﻧﺎﻗﺪ ﺗﺄﻟﻴﻒ ﻣﺆﻟﻒ ﰲ ﺿﻌﻴﻒ ﺍﻟﺼﺤﻴﺤﲔ‪ ،‬ﻋﻠﻰ ﻏﺮﺍﺭ ﻣﺎ ﻓﻌﻞ ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﱐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺴﻨﻦ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻟﺘﻢ ﻟﻪ‬
‫ﺫﻟﻚ ﺑﻴﺴﺮ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﳑﺎ ﻳﻈﻬﺮ ﰲ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻣﻦ ﺗﻨﺎﻗﺾ ﻻﺋﺢ ! ﻟﻜﻮﻧﻪ ﳚﻤﻊ ﺑﲔ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻀﻌﻒ!‪.‬‬
‫ﻭﺗﺄﻛﻴﺪﺍﹰ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻘﺪ ﺑﺎﺩﺭﻧﺎ ﺑﻨﺸﺮ ﻫﺬﺍ ﺍﻟﻀﻌﻴﻒ ﻋﻠﻰ ﻣﻮﻗﻌﻨﺎ ﲢﺖ ﻋﻨﻮﺍﻥ‪" :‬ﺿﻌﻴﻒ ﺍﻟﺼﺤﻴﺤﲔ" ﻓﺎﻧﻈﺮﻩ ﻟﺰﺍﻣﺎﹰ‬
‫ﻫﻨﺎﻙ‪,‬‬
‫ﻭﻻ ﺷﻚ ﺃﻥ ﺍﳌﻌﻴﺎﺭ ﺍﳉﺪﻳﺪ ﺳﻴﺘﻴﺢ ﻟﻨﺎ‪ ،‬ﻭﻷﻭﻝ ﻣﺮﺓ ﰲ ﺗﺎﺭﻳﺦ ﺍﳊﻘﻞ‪ ،‬ﺗﺄﻟﻴﻒ ﻛﺘﺎﺏ ﻣﺮﺟﻌﻲ ﻣﻮﺿﻮﻋﻲ ﻭﴰﻮﱄ ﻟﻠﺤﺪﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻱ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻻ ﻳﻌﺎﱐ ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺍﻟﺘﺼﻘﺖ ﺑﺎﳊﻘﻞ‪ ،‬ﺣﻴﺚ ﺳﻴﺠﻤﻊ ﺑﲔ ﺩﻓﺘﻴﻪ ﺍﳋﺮﺍﺋﻂ ﺍﻟﺸﻤﻮﻟﻴﺔ‬
‫ﻟﻸﺧﺒﺎﺭ ﻣﻊ ﻣﺴﺎﺭﺍ‪‬ﺎ ﺍﻟﺰﻣﻨﻴﺔ‪ ،‬ﻭﻣﺮﺍﺟﻌﻬﺎ ﺍﻟﻨﻬﺎﺋﻴﺔ‪ ،‬ﻭﺩﺭﺟﺔ ﺳﻼﻣﺘﻬﺎ ﻣﻦ ﺍﻷﺧﻄﺎﺀ‪ ،‬ﻋﻠﻰ ﺷﻜﻞ ﺃﻃﻠﺲ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻠﻮﺡ‬
‫ﺍﳌﺼﺎﺣﺐ ﳋﱪ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﻟﺬﻱ ﻃﺮﻓﻪ )ﺻﻼﺓ ﰲ ﻣﺴﺠﺪﻱ ﻫﺬﺍ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺻﻼﺓ ﻓﻴﻤﺎ ﺳﻮﺍﻩ‪ ،(..‬ﲝﻴﺚ ﻟﻦ ﳛﺘﺎﺝ‬
‫ﻣﻌﻪ ﺍﳌﺴﻠﻢ‪ ،‬ﻋﺎﳌﺎﹰ ﻛﺎﻥ ﺃﻡ ﺟﺎﻫﻼﹰ‪ ،‬ﺇﱃ ﺍﻟﺒﺤﺚ ﰲ ﺃﻱ ﻣﺼﺪﺭ ﺁﺧﺮ ﻟﻠﻮﻗﻮﻑ ‪‬ﺎﺋﻴﺎﹰ ﻭﺑﺪﻗﺔ ﻋﻠﻰ ﺩﺭﺟﺔ ﻭﺛﻮﻗﻴﺔ ﺍﳋﱪ ﺛﺒﻮﺗﺎﹰ ﺇﱃ‬
‫ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﻦ ﻋﺪﻣﻪ‪ ،‬ﻭﺩﺭﺟﺔ ﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻌﻔﻮﻳﺔ ﺍﶈﺘﻤﻠﺔ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻘﻞ‪.‬‬
‫ﻭﻧﺎﻫﻴﻚ ‪‬ﺎ ﻣﻦ ﺻﻼﺑﺔ ﻣﻨﻬﺠﻴﺔ‪ ،‬ﲡﻌﻞ ﺍﳌﺼﺪﺭ ﺍﻟﺜﺎﱐ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻹﺳﻼﻡ ﳛﻈﻰ ﲟﺎ ﻛﺎﻥ ﳚﺐ ﺃﻥ ﳛﻈﻰ ﺑﻪ ﻣﻦ ﺣﺼﺎﻧﺔ‬
‫ﻭﻣﻨﺬ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻟﻴﻮﺍﻛﺐ ﺍﳊﻔﺎﻅ ﺍﻟﻘﺮﺁﱐ‪" :‬ﺍﻟﺒﻴﺎﻥ"‪ ،‬ﻣﺎﺩﺍﻡ ﻫﻮ ﺍﳊﺎﻣﻞ ﻟﻠﺘﺒﻴﺎﻥ ﺍﶈﻔﻮﻅ ﺃﻳﻀﺎﹰ ﲝﻔﻆ ﺍﷲ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺘﺼﻮﺭ‬
‫ﺣﻔﻆ ﺍﻟﺒﻴﺎﻥ ﺑﻴﻨﻤﺎ ﺗﺒﻴﺎﻧﻪ ﺿﺎﺋﻊ ﻭﳐﺘﻠﻂ ﺑﻐﲑﻩ ﻭﻻ ﻳﺘﺒﲔ ﺣﺎﻟﻪ ﻃﻮﺍﻝ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﻗﺮﻧﺎﹰ‪.‬‬
‫ﻭﻛﻠﻲ ﺃﻣﻞ ﰲ ﺃﻥ ﳛﻈﻰ ﻣﺜﻞ ﻫﺬﺍ ﺍﻻﻗﺘﺮﺍﺡ ﲟﺎ ﻳﺴﺘﺤﻖ ﻣﻦ ﺍﻫﺘﻤﺎﻡ ﻣﻦ ﺫﻭﻱ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﳌﺮﺟﻌﻴﺔ‪ .‬ﻭﺍﻥ ﻳﺴﺎﻋﺪﻭﺍ‬
‫ﺑﺄﺭﳛﻴﺘﻬﻢ ﰲ ﺳﺪ ﻫﺬﻩ ﺍﻟﺜﻠﻤﺔ ﺍﻟﱵ ﺃﻗﻀﺖ ﻣﻀﺠﺢ ﺍﳊﺪﻳﺚ ﻃﻮﺍﻝ ﻫﺬﻩ ﺍﻟﻘﺮﻭﻥ‪.‬‬
‫‪33‬‬ ‫ﺍﻟﺒﺤﺚ ﺍﳋﺎﻣﺲ‪ :‬ﳓﻮ ﻣﻌﻴﺎﺭﻳﺔ ﺟﺪﻳﺪﺓ ﺻﺎﻣﺪﺓ ﰲ ﺍﻟﺼﺤﺔ ﺍﳋﱪﻳﺔ‬

‫}^‪Ví‬‬
‫ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﳌﻌﻴﺎﺭ ﺍﳉﺪﻳﺪ ﺃﻧﻪ ﻳﺄﺧﺬ ﰲ ﺍﻻﻋﺘﺒﺎﺭ ﻛﻞ ﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﺍﻟﱵ ﻭﺟﻬﺖ ﻟﻠﺤﺪﻳﺚ ﻗﺪﳝﺎﹰ ﻭﺣﺪﻳﺜﺎﹰ ﺳﻮﺍﺀ ﺃﻛﺎﻧﺖ‬
‫ﺻﺎﺩﺭﺓ ﻣﻦ ﺃﻃﺮﺍﻑ ﻣﺴﻠﻤﺔ ﻛﺎﳌﻌﺘﺰﻟﺔ ﺍﻟﻘﺪﻣﺎﺀ‪ ،‬ﺃﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ ﺍﺳﻢ‪" :‬ﺍﳌﻌﺘﺰﻟﺔ ﺍﳉﺪﺩ" ﺃﻭ ﻣﻦ ﲰﻴﻨﺎﻫﻢ‬
‫ﳓﻦ ﺏ "ﺍﻟﻘﺮﺍﺋﻴﲔ ﺍﳉﺪﺩ"‪ ،‬ﺃﻭ ﺍﻷﺣﺰﺍﺏ ﻣﺜﻞ ﺍﻟﺸﻴﻌﺔ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ ﺍﻟﻌﻘﺪﻳﲔ ﻛﺄﻫﻞ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺃﻭ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ‬
‫ﺍﻟﻔﻜﺮﺍﻧﻴﲔ )ﺍﻹﻳﺪﻳﻮﻟﻮﺟﻴﲔ( ﻛﺎﳌﺴﺘﺸﺮﻗﲔ‪ ،‬ﺃﻭ ﻏﲑﻫﻢ ﳑﻦ ﻫﻢ ﻣﺴﺘﻌﻠﻨﻮﻥ ﺃﻭ ﻣﺘﺨﻔﻮﻥ ﺃﻭ ﳏﺘﻤﻠﻮﻥ‪ ،‬ﻣﺎﺩﺍﻣﺖ ﺍﻟﺼﻼﺑﺔ‬
‫ﺍﳌﻌﻴﺎﺭﻳﺔ ﻻ ﺗﺘﻢ ﺳﻮﻯ ﺑﺈﺭﺿﺎﺀ ﻋﻘﻮﻝ ﻛﻞ ﻫﺆﻻﺀ ﺃﻭ ﺇﻓﺤﺎﻣﻬﻢ ﻭﺇﺧﺮﺍﺳﻬﻢ‪.‬‬
‫ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ ﺗﻮﻓﺮﻩ ﰲ ﺃﻱ ﻣﻌﻴﺎﺭ ﻳﺴﺘﺤﻖ ﲪﻞ ﻫﺬﺍ ﺍﻻﺳﻢ ﻋﻦ ﺟﺪﺍﺭﺓ ﻭﺍﺳﺘﺤﻘﺎﻕ‪.‬‬
‫ﻭﺍﷲ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻘﺼﺪ‪.‬‬